Revelation 7:9-17 - COMMENTARY:
THE CONTEXT:
In chapter 5, John (the author of this book) saw a vision of one "who sat on the throne," holding a scroll sealed with seven seals (5:1). These seals would be made of wax or clay, attached in such a way as to prevent the document from being opened without breaking the seal. Such seals therefore would give the document a measure of protection, because anyone seeking to tamper with the document would first have to break the seals.
The wax or clay seals would be marked with the impression of the authority's signet ring, thus giving the document the authority of the one who had sealed it.
"Symbolically, people are sealed by God or the Spirit to mark God's authority over them (2 Cor 1:22 ; Eph 1:13 ; Rev 7 )" (Drinkard, 141).
As we will see in chapter 6, this scroll contains the secrets of the future. The Lamb will open the seals one at a time, progressively revealing events that the seals had been hiding.
An angel asked, "Who is worthy to open the book, and to break its seals?" (5:2). No one on earth was found worthy, and John began to weep in despair. However, an elder said, "Don't weep. Behold, the Lion who is of the tribe of Judah, the Root of David, has overcome; he who opens the book and its seven seals" (5:5).
John then saw "a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth" (5:6). When the Lamb took the scroll in hand, the twenty-four elders and four living creatures sang a hymn exalting the Lamb's worthiness to open the scroll,
"for you were killed, and bought us for God with your blood, out of every tribe, language, people, and nation, and made us kings and priests to our God, and we will reign on earth" (5:9-10).
Then a multitude of angels took up the song (5:11-12)-and then John heard "every created thing which is in heaven, on the earth, under the earth, on the sea. and everything in them, saying, 'To him who sits on the throne, and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever. Amen!'" (5:13). Chapter 5 closes with the four living creatures saying "Amen"-and the elders falling down to worship the Lamb (5:14).
Chapter 6 shows the Lamb opening the first six of the seven seals. While it would not usually be possible to see any of the contents of a scroll until all the seals were broken, the book of Revelation is closer to poetry than to prose, and the progressive nature of the revelation that follows the breaking of each seal involves poetic license:
• The opening of the first four seals revealed riders on horseback who were sent to introduce progressively severe judgments: They were to conquer (6:2), to eliminate peace on earth (6:4), to introduce famine (6:6), and to kill (6:8).
• The opening of the fifth seal revealed the souls of "the souls of those who had been killed for the Word of God" (6:9), who were crying out for justice (6:10). They were told to rest a bit longer, because more martyrs would be joining them (6:11).
• The opening of the sixth seal revealed a series of cataclysms-earthquakes, the sun growing black, a moon like blood, falling stars, a vanishing sky, and mountains and islands removed (6:12-14). Then all people everywhere, from the greatest kings to the lowliest slaves, cried out to the mountains to fall on them so that they might be protected from the wrath of the Lamb (6:16)-"for the great day of his wrath has come; and who is able to stand?" (6:17).
Chapter 7 is divided into two parts:
• The first part (7:1-8) takes place on earth, and depicts the sealing of the one hundred forty four thousand who were "sealed out of every tribe of the children of Israel" (7:4).
• The second part (7:9-17) constitutes our lectionary reading. It takes place in the heavenly throne room, and depicts a future event that seeks to answer the question, "Who is able to stand?" (6:17).
Two questions arise: Who are the one hundred forty four thousand (7:1-8), and who is the great multitude (7:9-17)? While we can't be certain of the answer, it would seem that the one hundred forty four thousand are martyrs and the great multitude is composed of Christians "out of every nation and of all tribes, peoples, and languages" (7:9).
REVELATION 7:9-10: A GREAT MULTITUDE THAT NO ONE COULD COUNT
9After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 10They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb!"
"After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages" (v. 9a). As noted above, this great multitude is probably Christians from all times and places.
Long ago, God promised Abraham that his descendants would be as numerous as the stars (Genesis 15:5) and as the sand of the sea (Genesis 32:12). Now we see that promise fulfilled.
This would be a heartening vision for John-exiled on Patmos Island-alone and presumably lonely. He has already scribed letters from Christ to seven churches, in which five of the seven were revealed to have serious problems (2:1 - 3:22). This vision, however, presents the other side-a huge multitude of triumphant Christians, so large that no one can count it.
"standing before the throne and before the Lamb" (v. 9b). The multitude is standing before the throne of God (see v. 10)-and in the presence of the Lamb.
During the Exodus, at the first Passover, the Israelites were instructed to slaughter a lamb and put some of its blood on the doorposts of their houses so that the death angel, seeing the blood, would pass over their houses (Exodus 12). God then prescribed that two lambs were to be offered on the altar every day (Exodus 29:38). Lambs were thus seen as vulnerable animals who suffered death in behalf of others.
A number of New Testament passages speak of the Messiah as a sheep or lamb:
• The Gospel of John depicts Jesus as "the Lamb of God, who takes away the sin of the world" (John 1:29).
• In the book of Acts, an Ethiopian eunuch was reading a passage from Isaiah 53:7-8 that said, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, so he doesn't open his mouth. In his humiliation, his judgment was taken away. Who will declare His generation? For his life is taken from the earth." (Acts 8:32-33). The eunuch asked Philip to explain this passage to him, and Philip, "beginning with this scripture, ...preached to him Jesus" (Acts 8:35).
• Paul depicts Christ as "our paschal lamb... (who) has been sacrificed" (1 Corinthians 5:7).
• Peter depicts the blood of Christ as being "as of a faultless and pure lamb" (1 Peter 1:19)-in other words, as a lamb fit to use for sacrifice on the altar.
• The book of Revelation speaks frequently of Christ as the Lamb (5:6, 8, 12-13; 6:1, 16; 7:9-10, 14, 17; 8:1; 12:11; 13:8, 11; 14:1, 4, 10; 15:3; 17:14; 19:7, 9; 21:9, 14, 22-23; 22:1, 3).
"dressed in white robes" (v. 9c). In the New Testament, white represents several things-all positive:
• It is associated with glory, as in Jesus' dazzling white robe at the Transfiguration (Luke 9:29)-and the white hair and white wool of the one like the Son of Man (Revelation 1:14)-and the white throne (Revelation 20:11).
• It is associated with resurrection, as in the angel's white robe (Matthew 28:3).
• It is associated with salvation, as in the white stone given "to him who overcomes" (Revelation 2:17).
• It is associated with purity, as in this verse (see also Revelation 3:5). In verse 14, we will find that the white robes in this verse have been made white by being washed in the blood of the Lamb.
"with palm branches in their hands" (v. 9d). Palm branches are associated with rejoicing and celebration. For instance, Torah law mandates their use at the Feast of Tabernacles (Leviticus 23:40). It is that association with celebration that led people to use palm branches to welcome Jesus into Jerusalem on Palm Sunday (John 12:13)-and it is that association that results in their use in this verse.
"They cried with a loud voice, saying, 'Salvation be to our God, who sits on the throne, and to the Lamb!'" (v. 10). It is the great multitude of 7:9 who are crying out. This is the beginning of the answer to the question, "Who is able to stand?" (6:17b). While this verse doesn't answer that question directly, it does identify the source of salvation-God and the Lamb. The great multitude, clothed in white, palm branches in hand, is celebrating the salvation which they have experienced at God's hand.
In that time and place, most people would consider the Roman Emperor and the Roman Empire to be the source of salvation. Rome had established the Pax Romana (Roman Peace)-in fact, this book would have been written at roughly the mid-point of the Pax Romana, which ran from 27 B.C. to 180 A.D. The people for whom John is writing this book have had lived through decades of that "peaceful" period. However, that peace was established through military force, and was maintained by the threat of violence. Because Rome required its subjects to honor the cult of the emperor, the Pax Romana has been anything but peaceful for Christians.
The cry of the multitude in this verse celebrates the fact that they have found in God and the Lamb the peace-the salvation-that the Pax Romana promised but failed to produce.
REVELATION 7:11-12. BLESSING AND GLORY AND WISDOM BE TO OUR GOD
11All the angels were standing around the throne, the elders, and the four living creatures; and they fell on their faces before his throne, and worshiped God, 12saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen."
"All the angels were standing around the throne, the elders, and the four living creatures; and they fell on their faces before his throne, and worshiped God" (v. 11). John earlier reported seeing angels and living creatures and elders numbering "ten thousands (Greek: myriades) of ten thousands, and thousands of thousands" (5:11)-where the Greek word, myriades, means "an indefinite, large number" or "innumerable" (Zodhiates, 999).
We know that there were twenty-four elders (4:10) and four living creatures (5:5), so it is angels who are innumerable. The great multitude of verse 9, therefore, is joined in their chorus, perhaps antiphonally, by this innumerable choir of angels, elders, and living creatures.
These angels, elders, and creatures respond to the song of the great multitude by falling on their faces (a sign of obeisance or homage) and worshiping God.
"saying, 'Amen! Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen'" (v. 12). Their worship consists of a song of praise, bracketed before and after by "Amen!"
"Amen!" This word is Hebrew, and in the New Testament is transliterated into Greek. In other words, Greek letters are used to make the sound of the Hebrew word. In the Old Testament, it means "to confirm; to support; to be faithful... (and) is also used in response to worship and praise.... The English word amencomes from this word and means, 'I agree; may it be so'" (Baker and Carpenter, 70). In this verse, the angels and elders use Amen to affirm the cry of the great multitude-and the second Amen to confirm their own song.
REVELATION 7:13-14. WHO ARE THESE, ROBED IN WHITE?
13One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and from where did they come?" 14I told him, "My lord (Greek: kurie), you know." He said to me, "These are those who came out of the great tribulation (Greek: thlipsis). They washed their robes, and made them white in the Lamb's blood."
"One of the elders answered, saying to me, 'These who are arrayed in white robes, who are they, and from where did they come?'" (v. 13). Now one of the twenty-four elders addresses John directly, so that John becomes a participant rather than just an observer. The elder asks two questions: "Who are they?" and "From where did they come?"
We know from verse 9 that the ones "arrayed in white robes" are the great multitude.
"I told him, 'My lord (kurie-"sir" or "lord"), you know'" (v. 14a). Instead of answering, John responds by
telling the elder that he is the one who knows. John obviously believes that the elder has asked these questions rhetorically, so that he might provide the answer.
"He said to me, 'These are those who came out of the great tribulation'" (thlipsis) (v. 14b). This great multitude has come through the great thlipsis-tribulation, trouble, affliction, or ordeal. The NRSV avoids using the word, tribulation, almost certainly to avoid the controversial associations with that word.
Earlier, in his letter to the church at Philadelphia, Christ spoke of "the hour of testing, which is to come on the whole world, to test those who dwell on the earth" (3:10). He promised that the Philadelphian Christians would be spared that hour of trial (3:10), but also urged them to "hold firmly that which you have" (3:11), promising, "He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more" (3:12).
This white-robed multitude has passed through the great tribulation. While they might or might not have been martyred, this multitude almost certainly includes martyred saints. God's protection didn't mean that Christians wouldn't suffer-Christ's way is the way of the cross. God's protection does mean that God saves his people in the end-vindicates them-provides a heavenly reward for their faithfulness.
"They washed their robes, and made them white in the Lamb's blood" (v. 14c). As noted above (see the comments on v. 9c), white can denote purity, and that is the way it is used in this verse.
It seems odd that these saints would wash their robes in the Lamb's blood to whiten them. However, this image harkens back to the sacrificial system of the Old Testament, where the blood of animal sacrifices provided the spiritual cleansing required for atonement. In the New Testament, animal sacrifices are superseded by the once-for-all sacrifice of Jesus Christ on the cross. His blood atones for our sins and makes us pure.
We shouldn't lose sight of the fact that something was required of these people. They had to wash their robes in the blood of the Lamb. They had to accept the atonement that Christ offers. Later, Jesus will say, "Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city" (22:14).
REVELATION 7:15-17. THEY WILL HUNGER NO MORE
15"Therefore (Greek: dia) they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tabernacle (Greek: skenoo) over them. 16They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; 17for the Lamb who is in the midst of the throne shepherds them, and leads them to springs of waters of life. And God will wipe away every tear from their eyes."
"Therefore (dia) they are before the throne of God" (v. 15a). The little word, dia, links this verse to the previous verse. Because this multitude washed their robes in the Lamb's blood-and thereby were made pure-they are privileged to stand before the throne of God.
In the Old Testament, the tabernacle and temple had a super-sacred chamber called the Holy of Holies or the Most Holy Place. This chamber housed the Ark of the Covenant. On top of the ark was the Mercy Seat-the place where Yahweh sat. In other words, the Holy of Holies was the dwelling place of God. Access to God's presence was strictly restricted. The only person allowed in the Holy of Holies was the High Priest-
and he was allowed there only on the Day of Atonement.
However, the author of the book of Hebrews tells how Jesus removed the barrier between the Holy Place and the Holy of Holies-allow us into the presence of God (Hebrews 10:19-20).
Now we learn that the great multitude of verse 9 is authorized access to God's throne.
We need to recover the sense of wonder that this should engender. To put this in perspective, consider how we feel about visiting certain places and meeting certain people-celebrities of various stripes.
I have taken a tour through the White House, and felt a similar sense of wonder and privilege. It isn't that I view the occupants of the Oval Office as wonderful leaders. A few were good, but most were middling and a few have been disastrous. Nevertheless, I felt privileged to visit there. I would have felt even more privileged if the President had joined our tour-if I had had the opportunity to shake his hand-to converse with him. I would have been "blown away" if he had invited me to join him in the Oval Office.
If we respond to modern-day celebrities with such enthusiasm, can't we understand the privilege of visiting the throne room of God-of being in God's presence-of worshiping him in person?
"they serve him day and night in his temple" (v. 15b). If we are honest, worshiping God day and night doesn't really sound all that wonderful. We would like to worship God, but we would also like some personal time-time to spend with our family-time to go boating or fishing-time to knit or quilt-time to tinker with our car-time to watch a football game or a movie.
But we need to remember that our tastes and preferences change as we mature. If, when I was five years old, you had told me that one of the pleasures of growing up would be the opportunity to kiss a girl, I would have thought that to be pretty yucky. However, a decade later, my attitudes had changed decisively on that subject.
I feel confident that, when we get to heaven, we will have matured to the point that we will experience constant worship as wonderful-the most wonderful thing possible.
"He who sits on the throne will spread his tabernacle (skenoo) over them" (v. 15b). The noun,skenos, is the word that was used in the Old Testament for the tabernacle-the dwelling place of God. Now, in this verse, John uses the verb, skenoo, to speak of God tabernacling the great multitude-spreading his tabernacle over them-bringing them into his presence
"They will never be hungry, neither thirsty anymore; neither will the sun beat on them, nor any heat" (v. 16). This is the fulfillment of Isaiah 49:10, which says, "They shall not hunger nor thirst; neither shall the heat nor sun strike them: for he who has mercy on them will lead them, even by springs of water he will guide them."
In its original context, the passage from Isaiah promised the exiles protection as God prepared them to return to the Promised Land. Now John's vision expands that promise to cosmic proportions as it adapts the promise to those exiles to apply to the great multitude of these verses.
"for the Lamb who is in the midst of the throne shepherds them" (v. 17a). Speaking of mixed metaphors-how can the Lamb be the shepherd? We must keep in mind that the text of the book of Revelation has much of the character of poetry-and the shift from Lamb to shepherd involves an exercise in poetic license.
Shepherding was a lowly occupation, involving long hours, hard and dangerous work, and modest pay. However, people respected the attentiveness shown by good shepherds toward their sheep. Sheep were not very smart and, absent good leadership, were inclined to wander away on their own. They were defenseless against predators such as lions or bears. They needed a shepherd to lead them to water and pasture-and to guard them against a host of dangers.
Because of the care that shepherds took with their sheep, they became a metaphor for other leaders (Psalm 78:71; Isaiah 44:28), including God (Psalm 23; Psalm 78:52; 80:1).
In the New Testament, Jesus referred to himself as "the good shepherd (who) lays down his life for the sheep" (John 10:11). The author of the book of Hebrews referred to Jesus as "the great shepherd of the sheep" (Hebrews 13:20). Peter refers to him as "the Shepherd and Overseer of your souls" (1 Peter 2:25)-and "the chief Shepherd" (1 Peter 5:4). Now John says that Jesus will be the shepherd for the great multitude.
"and leads them to springs of waters of life" (v. 17b). In an arid land such as Israel, water is indeed the stuff of life. Water fills streams and ponds and makes grass grow. Without water, sheep (and people) soon die.
In the Gospel of John, Jesus speaks of giving people "living water" (John 4:10). He says, "Whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life" (John 4:14). He is speaking metaphorically, of course-spiritual water-water for the soul.
We might be inclined to think, "Oh, that's a disappointment! I wanted physical food and water"-but we need to remember that many people who have physical food and water to spare are nevertheless hungry and thirsty-hungry for food to nourish their souls-thirsty for water to slake their spiritual thirst. In the absence of that which Christ offers our lives tend to be hollow even if our bellies are full. We need Christ to "lead (us) to springs of waters of life."
"And God will wipe away every tear from their eyes" (v. 17c). Isaiah promised that God would "wipe away the tears from all faces" (Isaiah 25:8). Now John restates that promise for this great multitude.
Are these tears of sorrow or tears of joy? Are the people weeping because of the terrible things they have experienced in the past, or do tears come to their eyes when they see the lovely future that lies ahead. It could be either. In any event, a compassionate God provides the comfort that we need. Who could ask for more?
BIBLE.ORG-Rev. 7 Commentary
OVERVEIW: With chapter 7 the narrative sequence or chronological order is interrupted and we are taken into an interlude. That this is an interlude is obvious from the change in tone seen in a change of the subject matter and in the suspension of judgment. Chapter 6 closes with the sixth seal and the seventh is not opened until chapter 8. This chapter, then, is a parenthesis, but it is one which answers some very important questions. From the very nature of the judgments of the preceding section it would appear no one could possibly be delivered physically, much less saved spiritually. In fact these judgments give rise to the desperate question at the end of chapter 6, "for the great day of their wrath has come, who is able to stand?" Chapter 7 answers this question, and demonstrates that even in the midst of this awesome display of God's wrath, the mercy of God is still present and seeking to bring men to Himself. Even in the midst of this wrath, God is providing an opportunity for men to be saved (Matt. 24:14).
So, before the seventh seal and the intensified trumpet judgments of chapter 8, God gives us a panorama of salvation and the evangelistic activity of this period known as Tribulation or Daniel's Seventieth Week. The fifth seal was a revelation concerning the martyrs who had been killed for their faith in Christ. Since the church has been raptured and the Tribulation begins with only unbelievers, how do people come to faith in Christ? We find the answer to this in the sealing of the 144,000 who are sealed at the beginning of the Tribulation. These are the first converts (Rev. 14:4), and it would appear from the juxtaposition of the sealing of the 144,000 in 7:1-8, followed by the great multitude saved in 7:9-17, the 144,000 become the great evangelists of the Tribulation period. They are supernaturally protected by God in their witness.
The Identity of Those Sealed (Rev. 7:5-8)
Who are the 144,000? When interpreters come to this passage, it is amazing to see just how wild their imaginations can get. Some argue that these could not be literal Jews, others would say that the numbers are not literal, but are merely symbolical of God's preservation of His people. But the language, if language means anything, must be understood in its normal usage. If we do not take it in its literal sense then there is no check on one's imagination nor guide for the real meaning of the passage. As an illustration, some say these are the 144,000 Jehovah's Witnesses, or they are Mormon elders, or they are symbolical for the church. TRUTH: The 144,000 are Jews. The passage says they are from the 12 tribes of Israel, repeating the fact that 12,000 come from each of the 12 tribes making a total of 144,000. That these are Jews further fits with the entire scheme of Bible prophecy, with the fact this is the 70th week of Daniel, and with the nature of the Tribulation as the time of Jacob's distress (Dan. 9:27; Jer. 30.7). The Tribulation is a time when God is concluding His dealings with Israel to establish and fulfill His promises to the nation (Dan. 9: 24f).
The Salvation of a Great Multitude (Rev. 7:9-17)
The Persons Saved (9): (1) The Connection: "And after these-things" i.e., after the above vision concerning the sealing and salvation of the 144,000 Jews, John looked and saw another awesome sight-an innumerable multitude. As mentioned previously, by the juxtaposition of this passage (vss. 9-17) with the previous (vss. 1-8), this seem to point to a cause/effect relationship. In the fulfillment of God's purposes for Israel, these 144,000 become the instruments God uses to lead multitudes to a saving knowledge of Christ as declared in these verses. "And behold" is the Greek, idou, an aorist middle imperative of a verb "to see," but it is used as a demonstrative particle to arrest the attention and/or to express amazement. The marvel is that in such a time as this, a time of God's wrath, God's mercy is equally manifest and He will save many people. (2) The Innumerable Number: "A great multitude ..." Not only will men be saved, but their number will be beyond human computation. Of course God numbers them and knows everyone that is His (2 Tim. 2:19), but unlike the 144,000, there is no definite number here. (3) Their Nationalities: "From every nation and all tribes and peoples and tongues, ..." The 144,000 were all Israelites, but this group is composed of all nationalities and groups. Undoubtedly this will include redeemed Jews beyond the 144,000 for this is the period of Jacob's trouble when all Israel will be saved (cf. Rom. 11:26). In addition, these are from every nation which must include Israel and from all tribes which would include the 12 tribes of Israel. (4) Their Position: The multitude is seen "standing before the throne and before the Lamb" (see also 7:15). This is the same throne mentioned earlier (Rev. 4-5) and shows they are in heaven in the presence of the Lamb of God as saved people. This is a place of privilege and honor. These are martyred Tribulation saints who are now in the presence of God and the Lamb. They are here in their intermediate state without their resurrection bodies since the resurrection of Tribulation believers does not occur until after the Tribulation (Rev. 20:4; Dan. 12:1-2). Death for the Tribulation saints, as with the New Testament saints, means being in the presence of the Lord in heavenly bliss and away from the trials of this life (7:15-17), but also in a conscious state (no soul sleep) where believers are still concerned about the glory of God (cf. 6:10). (5) Their Spiritual Condition: "Clothed in white robes" again speaks symbolically of the imputed righteousness of Christ given to them at the point of salvation through faith in Jesus Christ. This means they are in Him and share in His righteousness as justified saints. As verses 14 and 15 will show, this is the reason they have immediate access into God's presence. "And palm branches in their hands" suggests the element of joy and worship. The use of palm branches according to ancient traditions symbolized festive joy and worship as well as victory or triumph. "And this is the victory that has overcome the world, even our faith, and who is he that overcomes the world, but he who believes that Jesus is the Son of God" (1 John 5:4-5). "Thanks be to God who always leads us in His triumph in Christ" (2 Cor. 2:14).
The Praise for Salvation (10-11)
The Praise of these Saints (vs. 10): Both "cry out" and "saying" are in the present tense. This is either what may be called the progressive present tense, looking at the scene in progress, or the customary present, that which will (since this is prophecy) characterize their lives.
"Cry out" is the Greek word krazw which means "to cry aloud," but here it is a cry of joy and loud jubilation over their salvation. In John's gospel the word is used of proclaiming the person of Christ.
"Salvation to our God" undoubtedly means salvation belongs to God. He alone is the source and means of salvation. Only God, the one sitting on the throne, and the Lamb can give salvation (John 14:6; Acts 4:12).
The Praise of the Angels (vs. 11): Angels are always seen in attendance to God, obeying His will, or in the worship of God's person and work as in creation (Job 38:1-7), or as in man's salvation (Luke 2:13-14). More particularly, the angels rejoice over the salvation of sinners (Luke 15:8-10).
More Particulars About the Multitude (Rev. 7:13-17)
The Questions, "Who" and "Where" (13): The words, "and one of the elders answered," indicates John had been puzzled over the identity of this group and God, who knows our thoughts, answers John's question. The answer comes first through a question followed by more particulars about the multitude.
The Answers (14-17): Their origin: They are identified as those who come out of the Tribulation, literally, 'The Tribulation,' the great one. These are martyrs killed in the last half of the Tribulation during the reign of the beast as depicted in Revelation 13. Note the contrasts and comparisons between these and believers of the church age. This shows that these Tribulation saints are distinct and different from the church age saints.
Their actions: "Have washed their robes and made them white" (7:14b). What a paradox: white robes made white by blood. Of course, this is obviously a reference to the imputation of Christ's righteousness. The point is they acted in faith, trusting in the person and work of Christ and God then justified them, imputing or crediting the righteousness of Christ to their account (Rom. 4-5).
Their position: Their position before the throne is mentioned twice in these verses (vss. 9, 15) perhaps to stress the awesomeness of having access to the very throne of God through faith in Christ in contrast to the awful conditions on the earth. The focus here is on the reason. Such access is the result of having the white robes, the righteousness of Christ. Note especially the words, "for this reason" that introduces the statement about being before the throne.
Three things are prominent in verses 15-17 that we need to note about these saints in heaven: Their service, their satisfaction, and their sufficiency.
Their service (vs. 15b): John is told that these "serve Him day and night in the His temple" (7:15b). We must remember that this whole scene is prophetic of the future time of the Tribulation. The question is, does the scene describe the service of the multitude going on during their time before the throne, or does this looks forward in anticipation of the millennium and their service of God in the millennial temple. The tense of the verb, "serve," is present. This could be the futuristic present describing what will certainly take place in the future, i.e., these will be busy in the service of the King. But more than likely, it is a descriptive present and describes the scene in progress as they wait on the Lord in service before the throne. Undoubtedly, it refers to heaven and stresses that heaven is not only a rest from life's pressures and toil, but it is especially a place of worship and privileged service even before the kingdom on earth ever begins.
"Night and day" reinforces the concept of constant service. They have no need for rest or sleep or restoration from fatigue. The temple probably speaks of God's presence, being in the place where God dwells. Concerning this statement, Walvoord writes:
The fact that they are declared to serve "day and night" has been taken by some as an indication that this is a millennial scene rather than heaven since there is never any night in the temple of God in heaven. The expression, however, can be understood as meaning simply that they will continually serve the Lord, that is, they will not need sleep or restoration as is necessary in earthly toil. They are delivered from the limitations of this life.110
Their satisfaction (vss. 15c-16): "And He who sits on the throne will spread His tabernacle ..." (7:15c-17). The verb is skhnow, "to live, dwell, have one's tent, encamp." It was used of setting up or spreading a tent over something. It comes from skhnh (a tent, booth, tabernacle) and was used of the Mosaic tabernacle (Heb. 8:5; 9:2, 3, 6, 8, 21), of its heavenly prototype (Heb. 8:2; 9:11; Rev. 13:6; 15:5), and of the dwelling of God in the New Jerusalem that comes down out of heaven (Rev. 21:3). In John's writing, the only place where skhnow is used, this verb refers to God's presence among men. M. J. Harris writes:
Whereas in the body of the Fourth Gospel Jesus is pictured as the new temple (Jn. 2:19-22), in the Prologue he is the tabernacle (eskhnwsen, Jn. 1:14), the focus of God's presence among men on earth (cf. Exod. 25:8-9). Where Christ is, there is God's dwelling. Rev. 7:15 pictures one of the elders before God's throne informing John that God would "encamp" (skhnwsei) over those who had come out of the great tribulation; he would "shelter them with his presence" (RSV), dwell with them continuously within his temple.111
The preposition, "over" (Greek, epi) answers the question of where, but also, with the meaning of the verb and the context (vs. 16), suggests the picture of spreading God's presence like a tent over the innumerable host for their protections, blessing, and fellowship with God. These tents were places of rest and protection from adverse elements, and in the Old Testament the Tabernacle was a place of worship. These saints will have access to God's perfect provision, protection, and fellowship in an unlimited way.
But when does this occur? Does this begin when the great multitude is in heaven or is this looking forward to the millennial reign of Christ and beyond? All the verbs are in the future tense except one, but even it has a future connotation. In view of the fact they are first seen before the throne in the process of serving the One on the throne, the statements refer to what will happen once they are before the throne and in the presence of God.
So, once they are before the throne, they will be under God's tabernacle and in His presence, and so also delivered from everything evil or harmful that men are subjected to on earth, such as hunger, thirst, heat and even sorrow. These believers will know God's personal and direct comfort, indeed, the personal comfort of the Great Shepherd Himself.
Here there is perfect sufficiency and perfect satisfaction. All the elements which can bring pain, suffering and sadness are absent like the sinful nature, the hostile world system, and the attacks of Satan. In addition, they will experience all that is needed for relief, joy and satisfaction. Namely, the Lamb Himself who will shepherd, guide and wipe away the tears, every single one with the understanding and comfort which He alone can give.
Some have argued that this passage suggests that there will be tears in heaven because of failure and wasted opportunities. But the emphasis of this verse is that the tears of the past, because of the trials of life as in the Great Tribulation, are removed when men arrive in heaven in the presence of the Lamb, for there they "will be occupied with the beauty and wonder of heaven and the worship of the Savior."112
Their sufficiency (vs. 17): It is important to note that their sufficiency stems from the shepherding ministry and the presence of the Lamb who is seen in the center of the throne. This stresses the importance and centrality of the person and work of Christ to the Godhead and the preeminence He should always have to us. How often in this life we experience insufficiency, but only because, like sheep who tend to wander, we fail to walk under the shepherding care of the Great Shepherd.
"Springs of the water of life" is literally "life's water springs." The emphasis is strongly on the word "life" which serves to stress that from death onward, with our arrival into the presence of our Great Shepherd, we will drink of life on the highest level, both life eternal and life abundantly.
BLB - Rev. 7:9-17 Commentary
B. The Great Multitude.
1. (Rev 7:9-10) More worship at the throne of God.
9 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; 10 and they cry out with a loud voice, saying, "Salvation to our God who sits on the throne, and to the Lamb."
a. A great multitude which no one could number, of all nations, tribes, peoples, and tongues: The diversity here is evidence that the Great Commission will be fulfilled before the end, even as Jesus promised (Matthew 24:14). i. Because John knew they came from different nations, tribes, peoples, and tongues, we know that there will be differences among people in heaven, just as there is on earth. We will not all be the same. We will be individuals. ii. "I suppose as he looked at them he could tell where they come from. There is individuality in heaven, depend upon it. Every seed will have its own body. There will sit down in heaven not three unknown patriarchs, but Abraham - you will know him; Isaac, you will know him; and Jacob, you will know him. There will be in heaven not a company of persons, all struck off alike so that you cannot tell who is who; but they will be out of every nation, and kindred, and people, and tongue." (Spurgeon)
b. Standing before the throne and before the Lamb: Again, John sees everything in heaven in reference to the throne of God. "This is a peculiar subject of their joy: that God has a throne, that he sits upon it, and that he ruleth over all things, and all things do his bidding. The central thought of heaven, then, is divine sovereignty." (Spurgeon)
c. Clothed with white robes: These robes remind us not only of the covering righteousness of Jesus, but also of priestly service. "They are arrayed for holy service, and arrayed at once, for they wear white robes fitted for their priestly service." (Spurgeon)
d. The palm branches remind us of Jesus' triumphal entry into Jerusalem (John 12:12-16), where Jesus was also praised as Savior and King. The word Hosanna means "save now!" i. Palm branches were emblems of victory. It shows this great multitude celebrates a great victory. "The palm, the ensign of triumph, indicates most certainly a conflict and conquest. As on earth palm would not be given if not won, we may conclude that the Lord would not have distributed the prize unless there had been a preceding warfare and victory ... From the very fact that the glorified carry palms, we may infer that they did not come from beds of sloth, or gardens of pleasure, or palaces of peace, but that they endured hardness, and were men trained for war." (Spurgeon)
e. Salvation belongs to our God who sits on the throne, and to the Lamb! Having an emblem of righteousness (white robes), they worship God for salvation. They recognize that God is the source of salvation, and no one else. Salvation isn't something we achieve, it is something God gives. i. Sometimes believers on earth take their salvation almost for granted. This isn't true of this great multitude in heaven.
2. (Rev 7:11-12) All heavenly creatures join in worship.
11 And all the angels were standing around the throne and around the elders and the four living creatures; and they fell on their faces before the throne and worshiped God, 12 saying, "Amen, blessing and glory and wisdom and thanksgiving and
a. All the angels ... the elders and the four living creatures ... worshiped God: As the great multitude worships God, the others in heaven are compelled to join their voices in praise. All created beings around the throne join in.
b. Blessing and glory and wisdom, thanksgiving and honor and power and might: As these other created beings hear the worship the great multitude brings to God, they see more clearly the power and wisdom and majesty of God. They can worship God all the more by seeing the salvation He brought to the great multitude.
3. (Rev 7:13-14) The identity of the great multitude.
13 Then one of the elders answered, saying to me, "These who are clothed in the white robes, who are they, and where have they come from?" 14 I said to him, "My lord, you know." And he said to me, "These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.
a. Then one of the elders answered: It was important that John know the identity of this great multitude. But he didn't know that he should ask, so one of the elders prompts him to ask.
b. These are the ones who come out of the great tribulation: This vast multitude, from every tribe and tongue and nation, are those rescued for God's kingdom in the period of the great tribulation. i. They have had trouble on the earth during the great tribulation. In the ancient Greek grammar of this passage, "the" is emphatic. This was a time of great tribulation for this multitude. This has led many to believe that most, if not all, of these are martyrs from the great tribulation. ii. The presence of so many tribulation saints is a powerful statement of God's grace and mercy. Even in this time of judgment and wrath on the earth, many are saved. iii. Because the great multitude are mentioned right after the 144,000, many and thought that they are - at least in part - due to the work of those 144,000 servants of God. Perhaps the 144,000 are evangelists who help reap this huge harvest for the kingdom during the great tribulation.
c. Washed their robes and made them white in the blood of the Lamb: Those saved in the great tribulation are saved just like everybody else, by the blood of the Lamb. Even if they are martyred, their martyrdom does not save them. Only the work of Jesus can cleanse and save. i. "They have washed their robes and made them white in the blood of the Lamb. Not one of them became white through his tears of repentance, not one through the shedding of the blood of bulls or of goats. They all wanted a vicarious sacrifice, and for none of them was any sacrifice effectual, except the death of Jesus Christ the Lord. They washed their robes nowhere but in the blood of the Lamb." (Spurgeon) ii. White by blood is an interesting phrase; we don't think of things being made white by blood! But the blood of Jesus cleanses us: Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool. (Isaiah 1:18)
4. (Rev 7:15-17) What this great multitude does, and how it is blessed.
15 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. 16 They will hunger no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat; 17 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."
a. They are before the throne of God: In heaven, the redeemed enjoy the immediate presence of God. They can come right into the throne room and be with God. There are no barriers, no waiting lists. i. These saints knew affliction on earth, and they triumphed over it. But it wasn't their affliction that saved them. It was Jesus and their relationship of faith with Him. "Affliction of itself does not sanctify anybody, but the reverse. I believe in sanctified afflictions, but not in sanctifying afflictions." (Spurgeon)
b. And serve Him day and night: In heaven, the redeemed serve God. We don't know exactly how, but they do. "Heaven is not only a place of rest from earthly toil but also a place of privileged service" (Walvoord)
c. He who sits on the throne will dwell among them: In heaven, God will dwell with His people. This is the ultimate fulfillment of King David's great desire in Psalm 27:4: One thing I have desired of the LORD, that will I seek: that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in His temple.
d. The Lamb who is in the midst of the throne will shepherd them: In heaven, the redeemed will know the loving care and nurture of their Savior. He will protect them from every affliction (they shall neither hunger anymore nor thirst anymore; the sun shall not strike them, nor any heat). He will also provide for their every need (lead them to living fountains of waters). i. Doesn't Jesus shepherd us now? Isn't He close to us and caring for us now? Yes, but in heaven it will be so much more. "The true Christian life, when we live near to God, is the rough draft of the life of full communion above. We have seen the artist make with his pencil, or with his charcoal, a bare outline of his picture. It is nothing more, but still one could guess what the finished picture will be from the sketch before you." (Spurgeon)
e. God will wipe away every tear from their eyes: In heaven, the redeemed will know no more sorrow or pain. The hurt and the struggle of this earthly life are gone, and tears are a thing of the past, because God will wipe away every tear. i. What tender love! We think of a mother's loving hand, brushing away the tears from her child's face. God loves us with that kind of nurturing care. ii. We also understand from this that every tear will only be wiped away in heaven. On this earth, we have our share of pain and tears to endure and bring to God. He shows His love now with sweet consolation and strength for our tears; but one day - in heaven, not now - He will wipe them away forever. iii. This passage does not have the idea that in heaven, we will weep over our wasted life or unconfessed sin, but God will still wipe those tears away. That idea may be a powerful, guilt-inducing motivator, but it has nothing to do with the meaning of this verse. "The point is that the grief and tears of the past, speaking of their trials in the tribulation, will be over when the get to heaven ... God will wipe away all tears resulting from their suffering on earth." (Walvoord)
iv. Many wonder, "How can there be no sorrow in heaven if we have relatives or loved ones who perish in hell? Won't we be sorry for them?" Spurgeon answers well: "Now, how is this? If you will tell me, I shall be glad, for I cannot tell you. I do not believe that there will be one atom less tenderness, that there will be one fraction less of amiability, and love, and sympathy - I believe there will be more - but that they will be in some way so refined and purified, that while compassion for suffering is there, detestation of sin shall be there to balance it, and a state of complete equilibrium shall be attained. Perfect acquiescence in the divine will is probably the secret of it; but it is not my business to guess; I do not know what handkerchief the Lord will use, but I know that he will wipe all tears away from their faces, and these tears among them."
