VERSE 1 After this I saw four angels standing at the four corners of the earth (Meta. tou/to ei=don te,ssaraj avgge,louj e`stw/taj evpi. ta.j te,ssaraj gwni,aj th/j gh/j [prep meta + demonstr.pro.acc.nt.s. touto this; with meta = "after these things" + aor.act.ind.1s. eidon see + adj.acc.m.p. tessares four + noun acc.m.p. angelos angel + pf.act.part.acc.m.p. histemi stand + prep epi upon, on, at + art.w/adj.acc.f.p. tessares four + noun acc.f.p. gonia corner + art.w/noun gen.f.s. ge earth], holding back the four winds of the earth [kratou/ntaj tou.j te,ssaraj avne,mouj th/j gh/j [pres.act.part.acc.m.p. krateo take hold of + art.w/adj.acc.m.p. tessares four + noun acc.m.p. anemos wind + art.w/noun gen.f.s. ge earth], so that no wind would blow on the earth or on the sea or on any tree [i[na mh. pne,h| a;nemoj evpi. th/j gh/j mh,te evpi. th/j qala,sshj mh,te evpi. pa/n de,ndron [conj hina so that; purpose clause + neg me "no" + pres.act.subj.3s. pneo blow + noun nom.m.s. anemos wind + prep epi on + art.w/noun gen.f.s. ge earth + conj mete nor, or + prep epi one + art.w/noun gen.f.s. thalassa sea + conj mete or + prep epi on + adj.acc.nt.s pan any + noun acc.nt.s. dendron tree]).

ANALYSIS: VERSE 1

1. The two visions of chapter 7 separate the sixth and seventh seals (vv. 1-8; 9-17).
2. These two visions do not constitute judgment upon mankind but refer to two classes of tribulational saints.
3. The believers that are the subject of the first vision are selected believers who are totally protected from the ravages of the 7^th seal with its trumpets and bowls.
4. The second group represents tribulational martyrs from the nations previously seen under the 5^th seal judgment.
5. The visions of chapter 7 constitute a pause in the chronological progression seen in the opening of the seals.
6. These two visions have been called a parenthesis between the sixth and seventh seals, but there is some objection to this because the visions are an integral part of the book’s movement.
7. The visions reflect the status of two groups of tribulational believers from the vantage point of the midpoint of the seven year tribulation forward.
8. The two groups represent polar opposites in terms of Phase 2 experience.
9. Four angels move to center-stage as the new vision begins.
10. The new vision is introduced by the phrase "After this" (meta touto).
11. In the discussion of this phrase at Rev. 4:1, it was observed how the expression followed by eidon ("I saw") introduces a new vision, rather than the plural tauta ("these things") viewing the events from the perspective of the sixth seal.
12. Because the placement of the vision’s fulfillment depends to some degree on the time of the sealing mentioned in 7:3, it is advantageous to deal with that issue here.
13. One view places it after the 70^th Week of Daniel, viewing the setting of both visions of this chapter as millennial.
14. The placement of both visions on earth, however, is contradicted by the presence of the four living beings and 24 elders in 7:11.
15. Both of these groups are in heaven.
16. Another suggested placement of the time of the scene is at the beginning of the 70^th week.
17. The stillness before the four winds blow is taken as an indication that the time of the tribulation has just begun.
18. The natural meaning of the text places the sealing and the vision as a whole just after the sixth seal.
19. Revelation 7 is an interlude between the sixth and seventh seals.
20. This is proved by the change in tone from the subject matter of the sixth seal and by the delay until Rev. 8:1 in the opening of the seventh seal.
21. The description is provided to answer the question of 6:17 by way of showing that some will survive and even prosper under the blessing of God during the very worst period of earth’s terrors, the second half of the tribulation.
22. At the sixth seal there has been chronological progression up to the midpoint of the seventieth week.
23. As will be shown below, the sealing comes to protect those who serve God in a special capacity from the effects of the trumpet judgments during the last half of the Week.
24. It is a valid question as to why these 144,000 male Jews do not have protection from the wrath of God during the first half of the Week.
25. The fact is, they will have a high level of protection, so that they can accomplish the maturity adjustment under the tutelage of the two witnesses (cf. Rev. 11).
26. The two witnesses will enjoy this kind of protection during the first half of the tribulation (cf. Rev. 11:5).
27. The evidence is sufficient for placing this sealing before the midpoint of the seven-year Tribulation.
28. Though the meta touto indicates a change of vision, this does not mean there is no relationship to the sixth seal.
29. The agents in control of the four winds are tessares angelous ("four angels").
30. These are somewhat comparable to the angel of fire in 14:18 and the angel of water in 16:5.
31. They are of a somewhat lower station than the four living beings.
32. They are assigned charge of earth’s weather patterns during the Tribulation.
33. The four are located epi tas terraras gonias tes ges ("at the four corners of the earth").
34. Though sometimes taken as reflecting an erroneous and ancient cosmology of a square earth, this is an accommodative term used to designate the four directions of the compass, the whole earth (cf. Isa. 11:12; Rev. 20:8).
35. The earth is not a flat square with four corners.
36. The language is figurative to indicate the worldwide nature of these angels’ responsibility.
37. These four point of the compass are points of origination from which the four winds proceed (cf. Jer. 49:36; Matt. 24:31).
38. The threefold repetition of the numeral tessares ("four") is a means of marking the universality of this angelic action.
39. In light of the emphasis, ges ("earth") should not be limited to the land of Palestine or to the Roman world of the time in any of its three uses in verse 1.
40. The realm of control of the four angels is shown in the words "holding back the four winds of the earth."
41. The verb kateo means "hold fast," "hold firmly," or "detain."
42. At each of the four points of the compass one of the four winds is held prisoner by an angel who affects its movements.
43. The mission of the angels is to prevent outbreaks of elemental fury.
44. The notion of the language is that the winds are struggling to get loose, but are being restrained.
45. The four winds picture God’s destructive wrath against the earth in prophetic literature (cf. Jer. 49:36-38; Dan. 7:2; Hos. 13:15).
46. The Jewish concept was that winds blowing from the four quarters, i.e., due north, south, east, and west were favorable, but winds blowing from angles or the four corners, i.e., east-northeast, west-northwest, etc., were harmful.
47. Revelation 7:1 speaks only of unfavorable winds, those that when unleashed bring harm to the earth (7:2-3).
48. The four winds picture God’s destructive wrath action against the earth and its inhabitants.
49. Whether or not to attach symbolic significance to these winds has been debated.
50. One approach has the four winds as the divine judgments under the first six, particularly the four horsemen of the first four seals.
51. This connection which makes 7:1-3 retrospective, rests largely on understanding Zech. 6:5 to say that the four horsemen are "the four winds of heaven," and thereby identifying the four horsemen with the four winds also.
52. This view rests on a mistranslation of Zech. 6:5, which actually says that the four chariots "are going forth to the four winds of heaven," not that they are the four winds.
53. A retroactive understanding of Rev. 7:1-3 ignores "after this" in 7:1 and the chronological sequence that it represents.
54. It is better to see the winds as picturesque apocalyptic way of referring to the plagues that are shortly to happen to mankind.
55. The release of the winds is later replaced by the seven angels with the seven trumpets, at whose sounding the plagues fall upon the earth.
56. The first two trumpet judgments affect the same parts of the creation as the winds, i.e., the earth, the trees, and the sea (cf. 8:6-9), so the angelic restraint here is in essence a delaying of the initiation of the trumpet series.
57. Further confirmation of the connection comes in the sealing that must precede the release of the winds (cf. 7:2-4).
58. As reflected in Rev. 9:4, this protects the servants of God (144,000) from the effects of trumpets as the sealing of Ezek. 9:4-8 protected the righteous remnant from the agents of slaughter in Jerusalem.
59. Such a mark set on certain people protects them from the harm inflicted on the rest.
60. The regular use of winds to depict destructive forces from God coincides with this interpretation (cf. Dan. 7:2; Jer. 49:36-38; Hos. 13:15).
61. The angelic restraint is tied to the construction and the verb tense which suggests the sense, "lest a wind keep on blowing."
62. This would indicate that the winds of destruction had already begun to mount.
63. Yet they had not yet struck, as the verse indicates.
64. The world was in every way ready.
65. Only the detail of the 144,000 remained before the unleashing of these destructive winds.
66. "The sea" should not be invested with the symbolic connotation of nations and people in rebellion (cf. Isa. 57:20; Dan. 7:2,3) or that "tree" should be taken as representative of the might and pride of the earth (cf. Ezek. 31:3-9; 14-18; Dan. 4:10,22).
67. No symbolism is involved.
68. The terms should be taken literally as they are in connection with the first two trumpet judgments.

Fifth Angel (v.2)

VERSE 2 And I saw another angel ascending from the rising of the sun, having the seal of the living God (kai. ei=don a;llon a;ggelon avnabai,nonta avpo. avnatolh/j h`li,ou e;conta sfragi/da qeou/ zw/ntoj [conj kai and + aor.act.ind.1s. eidon see + adj.acc.m.s. allos another + noun acc.m.s. angelos angel + pres.act.part.acc.m.s. anabaino ascend + prep apo from + noun abl.f.s. anatole rising; sunrise; "rising of the sun" + noun gen.m.s. helios sun + pres.act.part.acc.m.s. echo have + noun acc.f.s. sphragis seal + noun gen.m.s. theos God + pres.act.part.gen.m.s. zao live]; and he cried out with a loud voice to the four angels to whom it was granted to harm the earth and the sea [kai. e;kraxen fwnh/| mega,lh| toi/j te,ssarsin avgge,loij oi-j evdo,qh auvtoi/j avdikh/sai th.n gh/n kai. th.n qa,lassan [conj kai + aor.act.ind.3s. krazo cry out + noun instr.f.s. phone voice + adj.instr.f.s. megas great + art.w/adj.dat.m.p. tessares four + noun dat.m.p. angelos angel + rel.pro.dat.m.p. hos "to whom" + aor.pass.ind.3s. didomi give, assign + pro.dat.m.p. autos "to them" + aor.act.infin. adikeo do wrong to; harm + art.w/acc.f.s ge earth + conj kai + art.w/noun acc.f.s. thalassa sea]),

ANALYSIS: VERSE 2

1. The next thing John sees is as fifth angel ascending from the east.
2. The adjective allon ("another") indicates another of the same kind.
3. The angel is of the same character as the other four.
4. Second, by the use of the first person plural in this angel’s address to the other four ["we seal"
5. and "our"] (v.3), he identifies himself with them in a common task.
6. John sees him ascending from the rising of the sun.
7. It is implied that he has been occupied with some earlier service on earth and now rises to the sky to deliver his message to the four angels.
8. The importance of east in Scripture is seen in Paradise was set up in the east (Gen. 2:8), and the glory of God comes to the Temple from the east (Ezek. 43:2).
9. This is the direction the Magi came at Jesus’ birth (Matt.2:1), indicating the direction from which the Messiah was expected to come.
10. Jesus is called "dayspring" (Lk. 1:78) and "morning star" (Rev. 22:16), which signals the arrival of daylight through the rising of the sun in the east.
11. Israel, so prominent in the first part of this chapter, will experience deliverance through the "sun-rising" of Christ (Mal. 4:2).
12. In his possession the fifth angel has an item that is the focus of attention: "having the seal of the living God."
13. A seal was usually a signet ring that a monarch affixed to give validity to official documents or to mark his property (cf. Gen. 41:42; Esther 3:10; 8:2; Dan. 6:7).
14. It was used to authenticate and secure.
15. Rev. 14:1 suggests that it is the name of the Lamb and that of His Father.
16. "Mark" (charagma) is the word to describe the label placed on the followers of the Antichrist in Rev. 13:6,7.
17. It carries the connotation of tattooing such as was practiced by pagan religions.
18. The term sphragis on the other hand had a rich meaning in Christian doctrine, including that of ownership (2Cor. 1:22), security (Eph. 1:14; 4:30), and authentication (Jn. 6:27).
19. For the church age believer the sealing ministry of God the Holy Spirit is related to the doctrines of eternal security and the resurrection.
20. The fifth angel possesses the seal of the living God.
21. This familiar expression is seen in both the OT (e.g., Josh. 3:10; Ps. 42:2; Hos. 1:10) and NT (2x in Matthew; 1x in Acts; 7x in the Paul’s letters, 4x in Hebrews).
22. Similar references to God occur in Rev. 4:9, 10; 10:6; 15:7), where "forever and ever" accentuates the unending nature of God’s existence.
23. God’s eternality (E.L.) assures the accomplishment of His purposes for His people (cf. 10:6; 15:7).
24. This title adds solemnity and vitality and ownership to the seal it identifies.
25. The fifth angel instructs the other four with a loud voice denoting urgency with respect to the task at hand (cf. 6:10).
26. His primary concern at this juncture is the protection of the 144,00 Jewish saints.
27. Before the four angels release the elements which will wreak havoc on earth’s environment, these believers must receive a mark of exemption for the ill effects of God’s visitations of wrath against the rest of humanity.
28. The four angels are poised to unleash God’s wrath against "the earth and the sea."

Angelic Prohibition (v.3)

VERSE 3 saying, "Do not harm the earth or the sea or the trees (le,gwn( Mh. avdikh,shte th.n gh/n mh,te th.n qa,lassan mh,te ta. de,ndra [pres.act.part.nom.m.s. lego + neg me + aor.act.subj. or aor.act.imper. 2p. adikeo harm + art.w/noun acc.f.s. ge earth + conj mete or + art.w/noun acc.f.s. thalassa sea + conj mete or; coordinating conj used to link neg. ideas + art.w/noun acc.nt.p. dendron tree] until we have sealed the bond-servants of our God on their foreheads [a;cri sfragi,swmen tou.j dou,louj tou/ qeou/ h`mw/n evpi. tw/n metw,pwn auvtw/n [conj achri until + aor.act.subj.1p. shpragizo seal + art.w/noun acc.m.p. doulos slave; "bond-slave" + art.w/noun gen.m.s. theos God + pro.gen.p. ego "our" + prep epi on + art.w/noun gen.nt.p. metopon forehead + pro.gen.m.p. autos "their"])."

ANALYSIS: VERSE 3

1. Four angels in John’s vision are poised to bring environmental judgment upon the earth.
2. These four angels are not acting independently of God.
3. They are elect angels who are bound by their righteousness to the service of God who is the ultimate author of earth’s woes.
4. In fact, these four angels cannot act in connection with the four winds of destruction apart from Jesus Christ’s opening of the 7^th seal (cf. 8:1).
5. So why is it necessary for this fifth angel to admonish these four to ‘stand down’ with respect to their assigned duties in connection with the trumpet judgments?
6. The prohibition "do not harm" is literally, "do not begin to harm" as the verb is an aorist with the weak negative me.
7. They are to restrain themselves until such time as the God’s servants have been sealed.
8. The reason for this call to ‘stand down’ on the part of the angel ascending from the east is to call special attention to the sealing process.
9. The infliction of destruction must wait "until we seal the servants of our God upon their foreheads."
10. The angel from the east includes others who will assist him in the sealing assignment.
11. The first person plural of "we seal" perhaps refers to the assistance of the four angels who are seen restraining the four winds, in which case they would act as agents of mercy as well as agents of wrath.
12. Or, it could refer to yet other angels assigned to seal the 144,000.
13. The sealing is a pledge of security.
14. The clear indication is that the seal exempts its bearers from the plagues that afflict the rest of the human race during the second half of the tribulation (cf. 9:4; 14:1-5).
15. Another way of viewing the sealing is immunity from death.
16. Since the 144,000 are already believers (e.g., bond-servants) the sealing is not directly related to saving faith.
17. These individuals later appear with the Lamb on Mount Zion (14:1-5) which means the will enjoy physical preservation until they rendezvous with Christ at the 2^nd Advent.
18. So, these believers operating in mortal bodies (like the 2 witnessess), will experience exemption from suffering and death (unlike the 2 witnesses) for the duration of the tribulation.
19. The two witnesses experience exemption from suffering until the very end of their ministry when they are taken into custody and martyred.
20. What they experience in the 2^nd half of the tribulation is parallel to the experience of the 2 witnesses minus the experience of martyrdom.
21. Martyrdom is not a goal to be pursued; it is suffering that is marked out for a select few, relatively speaking.
22. The percentage of martyrs to non-martyrs is greatly increased in the tribulation (cf. Rev. 7:9, 14; 13:15).
23. The 144,000 male Jewish servants are exempt from the experience of the saints of verses 9 and 14; 6:9; 13:15 and Matt. 24:9.
24. It does not follow that if God allows the beast to kill the two witnesses (Rev. 11:7), that He will not isolate the 144,000 from terminal harm.
25. The sealing protects this category of tribulational saint both from harm from the source of God (e.g., God’s wrath) and men (e.g. persecution).
26. The fact that all 144,000 are physically intact at the 2^nd Advent is clear from Rev. 14:1-5.
27. The fact that these saints are shielded from the plagues of wrath connected with the seven trumpets is clear from such statements as Rev. 9:4 ("They were told not to hurt the grass of the earth, nor any green thing, nor any tree, but only the men who do not have the seal of God on their foreheads.").
28. The best analysis of the seal is that it protects against the disasters that the four winds will bring on the earth.
29. The context of 7:1-3 is in preparation for the judgments of the seventh seal that includes seven trumpet judgments.
30. Thus the sealing must relate to these judgments..
31. The command "do not harm" implies that after the sealing is accomplished, the judgments that are next in the divine program (i.e., Rev. 8) will commence.
32. For what imaginable reason could such a prohibition be uttered, unless those who are sealed are being designated for some purpose connected with the work of the four angels.
33. For what purpose could they be marked out for exemption?
34. This is an important lesson that is reflective of Ezek. 9:4-7 where the remnant is sealed as protection against the divine slaughtering of the inhabitants of Jerusalem.
35. The parallel device of the beast to mark his own (cf. Rev. 13:16; 14:9, 11; 16:2; 19:20) is rivaled by God who is truly able to protect His own as over against the beast who is not able to protect his own.
36. Next follows the observation that these individuals were not so protected from the adverse effects of seals one through six.
37. These seals are confined to the first half of the tribulation.
38. It is during these years that the 144,000 will come to saving faith and will matriculate under the ministry of the two witnesses.
39. Sealing is necessary for the ministry to follow during the last half of the tribulation.
40. It was not necessary for the first half nor was it possible as these individuals were in the process of making the adjustments to God along with their Jewish brethren.
41. As pointed out on many occasions Jews living in the land and coming to saving faith in the first half of the tribulation are to flee to specified mountainous area to ride out the second half of the tribulation.
42. These believers will enjoy essentially the same benefits apart from the sealing that the 144,000 will enjoy, but who are not to hide out for the duration of the tribulation.
43. The placement of the seal is "upon their foreheads" (cf. Ezek. 9:4).
44. It was not uncommon for a solider or a guild member to receive such a mark.
45. The forehead was chosen because it was most conspicuous.
46. It will be obvious to whom these slaves belong and whom they serve.
47. It is not the seal per se that protects the individual from all harm and grants him access to all places of his ministry, but rather it is the miraculous supernatural power of God that will make his life in chaotic times a charmed one.

Their Identity (vv. 4-8)

VERSE 4 And I heard the number of those who were sealed (kai. h;kousa to.n avriqmo.n tw/n evsfragisme,nwn [conj kai + aor.act.ind.1s. akouo hear + art.w/noun acc.m.s. arithmos number + art.w/perf.pass.part.gen.m.p. shpragizo seal], one hundred and forty-four thousand sealed from every tribe of the sons of Israel [e`kato.n tessera,konta te,ssarej cilia,dej( evsfragisme,noi evk pa,shj fulh/j ui`w/n VIsrah,l [adj.nom.f.p. hekaton one hundred + adj.nom.f.p. tesserakonta forty + adj.nom.f.p. tessares four + noun nom.f.p. chilias thousand + perf.pass.part.nom.m.p. shpragizo seal + prep ek + adj.abl.f.s. pas all, every + noun abl.f.s. phule tribe + noun gen.m.p. huios son + noun gen.m.s. Israel]):

ANALYSIS: VERSE 4

1. John’s report continues that the sealing has taken place between the verses.
2. Perhaps the fifth angel is the source of John’s information regarding the number 144,000.
3. No justification can be found for understanding the simple statement of fact in v. 4 as a figure of speech.
4. In fact, those who interpret the number as symbolic of a large number, are those who have a theological axe to grind.
5. They contend that the 144,000 is symbolic of the church with which no possible numerical connection exists.
6. We have here a definite number in contrast to a large indefinite number in 7:9.
7. If this number is taken symbolically, no number in the book can be taken literally.
8. The sealing of these men is for the purpose of preservation with view to a specialized world-wide ministry in the last half of the tribulation, and not with a view to martyrdom.
9. As noted in the previous analysis, the 144,00 are protected both from the ill effects of the wrath of God as well as from the effects of persecution.
10. They are tribulational survivors with a vengeance!
11. They are not, however, the only persons who survive the tribulation (cf. Matt. 25 and the judgment of the sheep and goat nations).
12. This is in no way the total number of tribulational believers.
13. Tribulational martyrs make up a far larger number according to the language of 7:9 (e.g., "a great multitude, which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne…").
14. Then there are the believing Jews who hold up in the mountains until the 2^nd advent mentioned in Matt. 24:15ff.
15. Then there are the Jews who defend Jerusalem at the 2^nd advent (Zech. 14).
16. Then there are Jews still scattered among the nations and are regathered at the 2^nd advent (Matt. 24:31).
17. The 144,000 represent a special group whose ministry it is to travel around the world and evangelize the nations (cf. Isa. 52:7).
18. After their witness is finished they will rendezvous with the Lord at the 2^nd advent on Mount Zion (cf. Rev. 14:1ff.).
19. As with the tribulational martyrs of the 5^th seal, they will form a special fraternity.
20. Based on the placement of this vision, it is concluded that the period of their ministry will coincide with the last half of Daniel’s 70^th week.
21. For purposes of emphasizing that every tribe is included is added the supplemental note to the numerical total: "from every tribe of Israel…"
22. The term Israel refers to the physical descendants of Abraham, Isaac, and Jacob.
23. This is the natural understanding and the word’s usage in the NT as well as the OT.
24. This accounts for the detailed division of the chosen people into twelve families answering to the twelve tribes of Israel in vv. 5-8.
25. Paul makes a clear distinction between the two groups of God’s people, Israel and the church, as developed in Rom. 9-11.
26. In about eighteen lists of the sons of Jacob in the OT, different tribes are omitted at different times, but the number is always twelve.
27. This is another indication that ethnic Israel is in view.
28. This identification of the 144,000 of Revelation chapter seven best accounts for the distinction between them and the innumerable multitude in the second vision of this chapter who come from various ethnic backgrounds.
29. Attention falls upon a sub-set of believing Israel living during the tribulation that is selected by God to evangelize the nations during the second half of Daniel’s 70^th week.

The Twelve Components of the 144,000 (vv. 5-8)

VERSE 5 From the tribe of Judah, twelve thousand were sealed (evk fulh/j VIou,da dw,deka cilia,dej evsfragisme,noi [prep ek from + noun abl.f.s. phule tribe + noun gen.m.s. Iouda, Judah + adj.nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand + perf.pass.part.nom.m.p. shragizo seal], from the tribe of Reuben twelve thousand (evk fulh/j ~Roubh.n dw,deka cilia,dej [prep ek + abl.f.s. phule tribe + noun gen.m.s. Rouben, Reuben + adj.nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand], from the tribe of Gad twelve thousand [evk fulh/j Ga.d dw,deka cilia,dej [prep ek + noun abl.f.s. phule tribe + noun gen.m.s. Gad + adj.nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand]),

VERSE 6 from the tribe of Asher twelve thousand (evk fulh/j VAsh.r dw,deka cilia,dej [prep ek + noun abl.f.s. phule tribe + noun gen.m.s. Aser Asher + adj.nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand], from the tribe of Naphtali twelve thousand [evk fulh/j Nefqali.m dw,deka cilia,dej [prep ek + noun abl.f.s. phule tribe + noun gen.m.s. Nephthalim Naphtali + adj.nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand], from the tribe of Manasseh twelve thousand [evk fulh/j Manassh/ dw,deka cilia,dej [prep ek + noun nom.f.s. phule tribe + noun gen.m.s. Manasse Manasseh + adj.nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand]),

VERSE 7 from the tribe of Simeon twelve thousand (evk fulh/j Sumew.n dw,deka cilia,dej [prep ek + noun abl.f.s. phule tribe + noun Zumeon Simeon + adj.nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand], from the tribe of Levi twelve thousand [evk fulh/j Leui. dw,deka cilia,dej [prep ek + noun gen.f.s. phule tribe + noun gen.m.s. Leui Levi + noun nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand], from the tribe of Issachar twelve thousand [evk fulh/j VIssaca.r dw,deka cilia,dej [prep ek + noun abl.f.s. phule tribe + noun gen.m.s. Issachar + adj.nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand]),

VERSE 8 from the tribe of Zebulun twelve thousand (evk fulh/j Zaboulw.n dw,deka cilia,dej [prep ek + noun abl.f.s. phule tribe + noun gen.m.s. Zaboulon Zebulon + adj.nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand], from the tribe of Joseph twelve thousand [evk fulh/j VIwsh.f dw,deka cilia,dej [prep ek + noun abl.f.s. phule tribe + noun gen.m.s. Ioseph Joseph + adj.nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand], from the tribe of Benjamin, twelve thousand were sealed [evk fulh/j Beniami.n dw,deka cilia,dej evsfragisme,noi [prep ek + noun abl.f.s. phule tribe + noun gen.m.s. Beniamin Benjamin + adj.nom.f.p. dodeka twelve + noun nom.f.p. chilias thousand + perf.pass.part.nom.m.p. sphragizo seal]).

ANALYSIS: VERSE 5-8

1. At this point comes a listing of the twelve components that make up the 144,000.
2. The birth of Jacob’s 12 sons is recorded in Gen. 29:32-35:18.
3. Other lists of them are found in Gen.35:22-26; 46:8-25; 49:3-27; Ex.1:2-5; Num.1:5-15; 2:3-31; 13:4-15; 26:4-51; 34:19-28; Deut.27:12-13; 33:6-25; Josh.13:7-22:34; Judg.5:12-18; 1Chron.2:1-8:40; 12:24-37; 27:16-22; Ezek.48:1-7, 23-28; 31-34.
4. These 19 arrangements of the name differ from each other in one way or another, and the listing in Rev. 7:5-8 agrees with none of them.
5. In the OT sometimes the order of birth is followed (Gen. 29:32-35:18).
6. At other places in the OT, it is the order of Jacob’s blessing them (Gen. 49:3-27), the order of encampment (Num. 2:3-31), the order of the census before the invasion of Canaan (Num. 26:4-51), the order of blessing and cursing (Deut. 27:12-13), the order of Moses; blessing (Deut. 33:6-25), the order of "the princes" (Num. 1:5-15), the order of inheritance (Josh.13:7-22:34), the order by the wives and concubines (1Chron.2:1-8:40), and the order of the gates of the city (Ezek.48:31-34).
7. Peculiarities of this list have been the objects of special discussion.
8. One is the fact of Judah, Jacob’s fourth son, heading the list.
9. It is totally out of line to use the omissions and peculiarities of this list are that this is not ethnic Israel, but spiritual Israel.
10. A listing that is random and without reason raises serious questions about why the list was included in the text in the first place.
11. The obvious reason for Judah’s position in the list is due to the fact that Jesus is a member of that tribe, which gives it preeminence.
12. This is supported by the title "the lion of the tribe of Judah" in Rev.5:5 (cf. Heb. 7:13-14).
13. In the OT there is a messianic expectation through the tribe of Judah (Gen. 49:10; 1Chron.2:3-4:43; 5:2).
14. The major peculiarity of the list is the absence of the tribe of Dan.
15. A number of explanations of this have been advanced.
16. A favorite of the early church was that the Antichrist was to arise from this tribe.
17. Based of a rabbinic interpretation of Jer. 8;16, the early church saw this omission as an outgrowth of Dan’s territory being one of the places where Jeroboam set up his idolatrous calf-worship (1Kgs. 11:26; 12:28-30).
18. Another support for this was Jacob’s prophecy about Dan in Gen. 49:17, relating him to a serpent and what is treacherous.
19. As much attention as this view has drawn, it is too fanciful to be taken seriously.
20. A related explanation is that the tribe of Dan had become extinct.
21. Another proposal to explain why Dan is omitted is that Dan left his inheritance and moved north to Laish and practiced idolatry.
22. This tribe was given an inheritance by lot just like the rest, but chose to move away and settle in the vicinity of Tyre and Sidon, thereby rejecting the grace of the Lord.
23. Being the only tribe that failed to conquer its territory (Judg. 1:34), it turned to idolatry (Judg. 18:14-31).
24. However, Dan is included in the millennial distribution of the land (Ezek. 48:1,2,32).
25. So much for Dan being extinct or being banished from Israel.
26. It seems contradictory to exclude the Danites from this list and yet to include them in the millennial inheritance.
27. The solution to Dan’s absence from the list is probably due to the fact that there will not be 12,000 qualified men from that tribe according to the requirements of Rev. 14:4.
28. The absence of Ephraim’s name is resolved by the fact that the names Joseph and Ephraim were synonymous.
29. Such a substitution of names occurs elsewhere (Judg.1:22,35).
30. Both Ephraim (dominant tribe) and Manasseh, is closely associated with their father Joseph through whom they received their inheritance (Josh. 17:`6-17).
31. So the inclusion of Joseph in the present list accomplishes the purpose of including Ephraim.
32. The listing in Ezek. 48:31-34 includes Levi and Joseph as John’s list does.

The Innumerable Multitude (vv. 9-17)

VERSE 9 After these things I looked, and behold, a great multitude which no one could count (Meta. tau/ta ei=don( kai. ivdou. o;cloj polu,j( o]n avriqmh/sai auvto.n ouvdei.j evdu,nato [prep meta + pro.demon.acc.nt.p. touto this + aor.act.ind.1s. eidon see + conj kai + part idou behold + noun nom.m.s. ochlos crowd, throng, multitude + adj.nom.m.s. polus much, great + pro.rel.acc.m.s. hos which + aor.act.infin. arithemeo count + pro.acc.m.s. autos it + pro.nom.m.s. oudeis no one], from every nation and all tribes and peoples and tongues [evk panto.j e;qnouj kai. fulw/n kai. law/n kai. glwssw/n [prep ek + adj.abl.nt.s. pan every + noun abl.nt.s. ethnos nation + conj kai + noun abl.f.p. phule tribe + conj kai + noun abl.m.p. laos people + conj kai + noun abl.f.p. glossa tongue, language], standing before the throne and before the Lamb [e`stw/tej evnw,pion tou/ qro,nou kai. evnw,pion tou/ avrni,ou [perf.act.part.nom.m.p. histemi stand + prep enopion before, in front of + art.w/noun gen.m.s. thronos throne + conj kai + prep enopion before + art.w/noun gen.nt.s. arnion lamb], clothed in white robes, and palm branches were in their hands [peribeblhme,nouj stola.j leuka,j kai. foi,nikej evn tai/j cersi.n auvtw/n [perf.mid.part.acc.m.p. periballo put on clothes (midd) + noun acc.f.p. stole long flowing garment + adj.acc.f.p. leukos white + conj kai + noun nom.m.p. phoenix date palm (Jn. 12:13); by synecdoche palm branches + prep en + art.w/noun loc.f.p. cheir hand + pro.gen.m.p. autos him, her, it; "their"]);

ANALYSIS: VERSE 9

1. The phrase "After these things" introduces the second vision of the innumerable multitude of the redeemed from the nations.
2. The exclamatory "and behold" points to an amazing phenomenon related to the "great tribulation" (cf. v. 14).
3. John seeing into the distant future sees this multitude as being in the 3^rd heaven in contrast to the 144,000, whom he saw as being on earth.
4. The vision begun at this point offers a number of contrasts to the previous one.
5. In vv. 1-8, the number of person is definite, but here it is indefinite.
6. The first group is taken exclusively from 12 tribes of Israel, but in the second, from all the nations.
7. In the first instance, the men are sealed from impending peril, but in the second, they lose their lives, but are seen as victorious and secure.
8. The inferred connection between the two distinct groups is that the innumerable gentile multitude is the fruit of the ministry of the 144,000.
9. But that is not completely the case as the 144,000 only minister in the last three and one half years of the tribulation.
10. This multitude constitutes believing Gentiles from the whole tribulation who die and go to heaven.
11. Again, John sees them in his vision as being in heaven, i.e. "standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands."
12. A more accurate accounting of their evangelization is that of the two witnesses, the 144,000, and an angel (cf. Rev. 14:6).
13. In both of these visions both groups are seen in a completed state, a case not true of this latter group under the 5^th seal (cf. Rev. 6:11).
14. The meta tauta eidon expression shows that this is a new vision and that John witnessed it immediately after the vision of verse 1-8.
15. We should not limit this multitude to tribulational martyrs as there is nothing in the identification of this group in the explanation to John by one of the elders as such in verse 14.
16. Certainly this multitude does include those who experience martyrdom in the tribulation (cf. 6:9; 13:7, 15; 20:4).
17. The fact that the entire company of tribulational casualties, among the elect is seen in heaven does not mean that they exist as such, simultaneous with the sealing of the 144,000.
18. Putting the scene at the end of the tribulation, just before the Second Advent, inserts an anticipatory glimpse of the end of the tribulation from the standpoint of the sealing of the 144,000.
19. The second vision of chapter seven is proleptic.
20. A millennial setting is inappropriate as the multitude is seen in heaven and not on earth.
21. This multitude is seen as serving God in heaven and not on earth (cf. v.15).
22. Also, the presence of the elders and the living beings (cf. 7:11) verifies that the scene is in the heavenly throne room introduced earlier in chapters four and five.
23. Another view sees this multitude from the vantage point of the middle of the tribulation.
24. In that case their numbers is not yet complete, and none of them would be converts of the 144,000.
25. Or put another way, their numbers would be added to over the course of the last three and one half years.
26. This perspective depends upon the correct analysis of verse 14 and the participle "are coming out."
27. This view places the fulfillment of this vision between the sixth and seventh seals just before the midpoint of the tribulation.
28. Clearly, this is where the fulfillment of the vision of the sealing of the 144,000 occurs.
29. If the second vision is fulfilled at the same time as the first vision, then it cannot be maintained that this multitude is at least in part the fruit of the evangelization of the 144,000.
30. It seems best to see the fulfillment of the second vision as occurring very close to the Second Advent proper.
31. The clause "which no one could count" should not be taken to imply that someone tried to count this multitude.
32. No such attempt was made, but if it had been, it would have surely failed.
33. The reason is, that believers dying in the tribulation die in a widespread area and in diverse ways.
34. No one would care to do so and no one would have the ability to do so if they wanted to.
35. Only God knows those who are His, and only God is able to keep tabs on His children.
36. In the end, they all will be accounted for as God is omniscience and omnipresent.
37. The number of tribulational casualties among the saved is finite and is known by God alone.
38. The universality of the source of this multitude is stressed by the fourfold division from every nation and [all] tribes and peoples and tongues.
39. A similar expression has already been noted at 5:9, and others will be seen at 11:9; 13:7; 14:6; 17:15.
40. The partitive ek ("from") means that only some from these same classifications will be represented.
41. In chapter 11: 9-10, others from these same groups will celebrate over the death of God’s two witnesses.
42. John sees the multitude "standing before the throne and before the Lamb."
43. This is the same throne that is the center of attention beginning with chapter four.
44. Such a placement vividly portrays the multitude as both victorious and virtuous.
45. These believers are seen existing under semi-ultimate sanctification, since they are awaiting final resurrection in heaven (cf. 20:4).
46. John’s description is not explicit as to where as to where the redeemed company stands in relation to the others.
47. The apparel of the persons in the crowd is reflective of their status.
48. In John’s day white robes were emblematic of victory celebrations.
49. Here they indicate status based on imputed righteousness though the work or blood of Christ (cf. v.14).
50. The palms carried in their hands confirm the symbolism of victory.
51. According to oriental thought, a palm was a perfect tree because it embodied everything a tree should have.
52. Palm branches were regarded as appropriate at any season of joy or triumph, such as the triumphal entry of Christ (Jn. 12:13).
53. They were prominent at the Feast of Tabernacles, being used to construct the shelters on the housetops required for that occasion.
54. Another allusion to the "tabernacles" used at this feast may be latent in "will [be a] tabernacle over them" later in this vision (v. 15).
55. The Greeks and Romans employed palm branches with the same symbolism.
56. This multitude is exuberant in celebration of the impending victory associated with Christ’s advent.

Their Song (v.10)

VERSE 10 and they cry out with a loud voice, saying (kai. kra,zousin fwnh/| mega,lh| le,gontej [conj kai + pres.act.ind.3p. krazo cry out + noun instr.f.s. phone voice + adj.instr.f.s. megas great + pres.act.part.nom.m.p. lego say], "Salvation to our God who sits on the throne, and to the Lamb [~H swthri,a tw/| qew/| h`mw/n tw/| kaqhme,nw| evpi. tw/| qro,nw| kai. tw/| avrni,w| [art.w/noun nom.f.s. soteria salvation + art.w/noun dat.m.s. theos God + pro.gen.p. ego "our" + art.w/pres.dep.part.loc.m.s. kathemai sit + prep epi upon + art.w/noun loc.m.s. thronos throne + conj kai + art.w/noun dat.nt.s. arnion lamb])."

ANALYSIS: VERSE 10

1. Their celebratory song points to the one responsible for their victory.
2. The emphasis of the verb form "they cry out" is that they "keep on crying out."
3. They never stop.
4. Nor are their voices subdued.
5. They do it "with a loud voice."
6. The language here reflects the degree of the gratitude of the crowd and a determination to give credit where credit is due.
7. They are completely uninhibited in their vocal celebration.
8. "Salvation" sounds the chief aspect of this song (cf. 12:10; 19:1).
9. Salvation is not of their own doing, but that of God and the Lamb.
10. The first connotation of the term is deliverance from the greatest peril of all facing humanity, and that is spiritual death.
11. They are all there because they called on the name of the Lord in a time of maximum distress and danger.
12. This sense of the terms best describes the use of the term in 12:10 and 19:1.
13. The second connotation to be recognized in the use of this noun is that of victory (or deliverance) from the perils they recently faced in the cosmos.
14. Another look at 12:10 and 19:1 shows this meaning to be appropriate there as well.
15. In 12:10 it is victory over the dragon, and in 19:1 victory over prophetic Babylon and the persecutors of the saints.
16. The word frequently carries the meaning of "victory" in classical Greek and in the LXX.
17. Because these souls are coming out of great tribulation (v.14), triumph over enemies is certainly a cause for celebration.
18. Doctrinally, spiritual deliverance over spiritual death is the ground for their being blessed to be in heaven, as is true with all saints of all eras, but the more restricted sense of the noun is in keeping with the context of the vision and book as a whole.
19. Both connotations of the noun soteria are equally apropos.
20. The Feast of Tabernacles/Booths (Lev. 23:34ff.) has been proposed as a background for this celebration.
21. The reference to God’s being a tabernacle over His people in verse 15 is an important indication in this connection.
22. This reference to salvation recalls the hosanna ("save now") uttered during the Feast of Tabernacles (2 Macc. 10:6-7).
23. Another part of the feast was the prominence of water (cf. v. 17 with Jn. 7:37-39; cf. v. 2).
24. Since this multitude is primarily Gentile in makeup, if not exclusively, this feast is the one the nations are required to send representatives to the millennial age (Zech. 14:16-19).
25. Then, of course, there were the palm branches previously mentioned.
26. The multitude has now entered their heavenly or Ph 3 rest, another symbolic feature of tabernacles celebration (cf. Deut. 16:13-15).
27. The words "to our God who sits upon the throne and to the Lamb" ascribe the victory to God and to the Lamb.
28. "Our God" show that God belongs to the redeemed just as He does to the Lamb (cf. Jn. 20:17; Rev. 3:12).
29. The multitude of tribulation saints acknowledges this fact on this grand occasion of ongoing celebrations in the third heaven.

Angelic Participation (v.11)

VERSE 11 And all the angels were standing around the throne and around the elders and the four living creatures (kai. pa,ntej oi` a;ggeloi ei`sth,keisan ku,klw| tou/ qro,nou kai. tw/n presbute,rwn kai. tw/n tessa,rwn zw,|wn [conj kai + adj.nom.m.p. pas all + art.w/noun nom.m.p. angelos angel + pluperf.act.ind.3p. histemi stand + prep kuklo in a circle, around + art.w/noun gen.m.s. thronos throne + conj kai + art.w/noun gen.m.p. presbuteros elder + conj kai + art.w/adj.gen.nt.p. tessares four + noun gen.nt.p. zoon living being]; and they fell on their faces before the throne and worshiped God [kai. e;pesan evnw,pion tou/ qro,nou evpi. ta. pro,swpa auvtw/n kai. proseku,nhsan tw/ qew/ [conj kai + aor.act.ind.3p. pipto fall + prep enopion before + art.w/noun gen.m.s. thronos throne + prep epi +art.w/noun acc.nt.p. prosopon face + pro.gen.m.p. autos it; "their" + conj kai + aor.act.ind.3p. prokuneo worship + art.w/noun dat.m.s. theos God]),

ANALYSIS: VERSE 11

1. The resounding song of the saints of the tribulation prompts the angelic host of heaven to engage in worship.
2. Though angels do not experience salvation in the same sense as humans, they still rejoice in the victorious advance of the plan of God and over the conversion of just one repentant sinner (Lk. 15:10).
3. In 5:11 elect angels form a semi circle around the throne along with the elders and living beings forming concentric circles respectively.
4. Here, at the threshold of the second coming, the elect angels, who will form a part of the entourage of the Second Advent, are seen responding to the joy and celebration of the tribulation saints.
5. The angelic hosts begin their worship by prostrating themselves before the eternal throne.
6. In this verse the angels at large are engaged in three activities: (1) they are standing around the throne; (2) they prostrate themselves before the throne in worship of God; and (3) the sing in tribute to the victory of the multitude (v.12).
7. The elders and the four living creatures remain in their respective places but do not engage in an overt act of worship or singing.
8. This fact is seen in that the noun "angels" (nom. pl.) and the nouns "elders" and "living creatures" (both genitive plurals) are different in voice in the Greek.
9. The phrase "and the elders and the four living beings" is a reminder of their continued association with the new development with the angelic hosts at large.
10. The verbs "stood," "fell," and "worshipped" are all aorist indicatives and have as their subject "all the angels" and not the elders and four living beings, since these two nouns are in the genitive case and not the nominative.
11. Furthermore, the elders are not represented in the posture of standing but rather sitting (cf. Rev. 4:4; 11:16).
12. From time to time they are seen prostrating themselves before God (cf. Rev. 4:10; 5:8, 14; 11:16; 19:4).
13. Christ, the Lamb, is seen standing (cf. Rev. 5:6) while God the Father is always portrayed as sitting (cf. Rev. 4:2,3, et al).
14. The general angelic hosts are mentioned at 5:11; 7:11; 12:7; 14:10.
15. So here the angelic hosts pay tribute to God in response to the acclaim of the tribulation saints.

Angelic Tribute (v.12)

VERSE 12 saying, "Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen (le,gontej( VAmh,n( h` euvlogi,a kai. h` do,xa kai. h` sofi,a kai. h` euvcaristi,a kai. h` timh. kai. h` du,namij kai. h` ivscu.j tw/| qew/| h`mw/n eivj tou.j aivw/naj tw/n aivw,nwn\ avmh,n [pres.act.part.nom.m.p. lego say + part. amen, truly, amen + art.w/noun nom.f.s. eulogia good or fine speech; praise; "blessing" + conj kai + art.w/noun nom.f.s. doza glory + conj kai + art.w/noun nom.f.s. sophia wisdom + conj kai + art.w/noun nom.f.s. eucharistia thanksgiving + conj kai + art.w/noun nom.f.s. time honor + conj kai + art.w/noun nom.f.s. dunamis power + conj kai + art.w/noun nom.f.s. ischus might + art.w/noun dat.m.s. theos God + pro.gen.p. ego "our" + prep eis into + art.w/noun acc.m.p. aion age + art/noun gen.m.p. aion age + part amen])."

ANALYSIS: VERSE 12

1. The worship by the angelic host consists of an endorsement of the tribute of the multitude.
2. The worship of the trib. saints is complemented with a tribute of their own.
3. The first "Amen" is an emphatic confirmation of the tribute of the saints who were casualties in the tribulation.
4. After the "Amen" follows a seven fold doxology similar to the one found in 5:12.
5. Unlike the doxology at 5:12, this one has a definite article with each item in the list of seven.
6. This follows the pattern of doxologies at 4:11 and 5:13.
7. The repetition of the article serves to lend added emphasis to each item.
8. The seven items in this doxology do not mimic the seven in 5:12, or with any of the previous doxologies.
9. No particular significance to the order of the items has been detected.
10. The item (euogia), "Blessing" means literally "good speaking" or "praise."
11. This is what is due God on behalf of the liberated multitude.
12. "Glory" (doxa) is a tribute to the essence of God or the radiance of the divine person.
13. "Wisdom" (Sophia) looks to the divine viewpoint or to God’s knowledge that articulates His eternal plan for the ages.
14. "Thanksgiving" (eucharistia) denotes gratitude.
15. Such gratitude is inevitable in light of the blessed state of those delivered from all of earth’s ills.
16. "Honor" (time) is the "esteem" due to God’s faithfulness to His promises of which these most recent additions to the family of God are the beneficiaries.
17. "Power" (dunamis) is a reference to omnipotence as applied to God’s ability to act effectively on behalf of His people no matter how dire the circumstances.
18. "Might" (ischus) refers to inherent strength whether used or not.
19. In this case, God exhibits His strength in history in delivering this multitude from the schemes of evil.
20. In voicing their praise, the words "to our God," they claim God as their own.
21. Like the multitude before them, they assert their relationship to God.
22. The final "Amen" validates the truthfulness of their ascriptions to God, just as the opening "Amen!" asserts the accuracy of the praise of the multitude.
23. This tremendous angelic chorus along with the acclaim of the tribulational saints stirs up the elders and one of their numbers approaches John and asks him a question.
24. What follows demonstrates the effect this display on the part of the tribulational saints and the angelic hosts has on the 24 elders.

Interview with John (vv. 13-17)

VERSE 13 Then one of the elders answered, saying to me (Kai. avpekri,qh ei-j evk tw/n presbute,rwn le,gwn moi [conj kai + aor.pass.ind.3s. apokrinomai answer; hebraistically, as a formula to control the flow of discourse + adj.nom.m.s. eis one +art.w/noun gen.m.p. presbuteros elder + pres.act.part.nom.m.s. lego say + pro.dat.m.s. ego "me"], "These who are clothed in the white robes, who are they, and where have they come from [Ou-toi oi` peribeblhme,noi ta.j stola.j ta.j leuka.j ti,nej eivsi.n kai. po,qen h=lqon [pro.demon.nom.m.p. houtos this; "These" + art.w/perf.mid.part.nom.m.p. periballo clothe oneself + art.w/noun acc.f.p. stole flowing outer garment + art.w/adj.acc.f.p. leukos white + interrog.pro.nom.m.p. tis who + pres.act.ind.3p. eimi is + conj kai + interrog.adv. pothen whence, where + aor.act.ind.3p. erchomai come])?"

1. At this juncture commences an interview between John and one of the 24 elders, which results in the identification of the great multitude.
2. This sequence exemplifies the dialogue format used from time to time to convey to John an explanation of a vision (cf. Amos 7:8; 8:2; Zech. 4:2,5).
3. This device demonstrates that visions were not for the purpose of spectacular displays but to convey specific information, information that is not to be missed.
4. This time, an elder intervenes as at 5:5 to supply understanding with respect to the vision, by anticipating a question that John was getting ready to ask.
5. The verb "he answered" is unusual because no question has been asked before the elder speaks.
6. The is a frequent usage of the verb in LXX and NT in imitation of the Hebrew idiom that introduces an utterance called for by something, not necessarily an actual question.
7. The larger construction "and he answered…saying" is Semitic and is frequent in the gospels (e.g., Matt. 25:45; Mk.15:9; Lk. 3:16; Jn. 1:26; 12:23).
8. It occurs only here in the Apocalypse.
9. With his question the elder immediately directs attention to the white-clad multitude.
10. Their garments naturally attract special attention and serves as their main identifying mark.
11. He inquires only as to their identity which indicates their standing before God.
12. The question of the elder is twofold.
13. He asks John if he knows who they are and their origins.
14. The aorist tense of the verb "come" suggest that their numbers are complete (cf. 6:11).
15. This would place this episode on the threshold of the Second Advent.
16. Otherwise some future additions would be left out of the celebration before the throne!

John’s Honesty (v. 14)

VERSE 14 I said to him, "My lord, you know (kai. ei;rhka auvtw/|( Ku,rie, mou( su. oi=dajÅ kai. ei=pe,n moi [conj kai + perf.act.ind.1s. eipon say + pro.dat.m.s. autos him + noun voc.m.s. kurios lord, sir + pro.gen.s. ego "My" + pro.nom.2s. su + perf.act.ind.2s. oida know])."

And he said to me, "These are the ones who come out of the great tribulation (kai. ei=pe,n moi( Ou-toi, eivsin oi` evrco,menoi evk th/j qli,yewj th/j mega,lhj [conj kai + aor.act.ind.3s. eidon say + pro.dat.m.s. ego "me" + demon.pro.nom.m.p. houtos "these" + pres.act.ind.3p. eimi is "are" + art.w/pres.dep.part.nom.m.p. erchomai come + prep ek from + art.w/noun abl.f.s. thlipsis tribulation + art.w/adj.abl.f.s. megas great], and they have washed their robes and made them white in the blood of the Lamb [kai. e;plunan ta.j stola.j auvtw/n kai. evleu,kanan auvta.j evn tw/| ai[mati tou/ avrni,ou [conj kai + aor.act.ind.3p. pluno wash; only 3x: Lk.5:2; Rev.7:14; 22:14 + art.w/noun acc.f.p. stole robe + pro.gen.p. autos "their" + conj kai + aor.act.ind.3p. leukaino make white, whiten; only 2x: Mk.9:3; Rev.7:14 + pro.acc.fem.p. autos "them" + prep en + art.w/noun loc.nt.s. haima blood + art.w/noun gen.nt.s. arnion lamb]).

ANALYSIS: VERSE 14

1. John’s response to the elder manifests his integrity.
2. John is not presumptuous and is not willing to venture a lucky guess.
3. He may have had a pretty good idea of who they were, but he is unwilling to venture a guess, even an educated guess.
4. He knows they are people as opposed to angels; he knows that he is viewing prophetic history after the conclusion of the church age.
5. By this time in his long career as a student of the WOG, he knows the basic prophetic scheme of things (cf. 2Pet.1:16; 3:1ff.).
6. He certainly knew by this time the divine outline for the ages to come.
7. Why wouldn’t he venture an answer.
8. A lot of it has to due with John’s makeup.
9. Plus, being a mature believer he had nothing to prove.
10. He kept his ego and STA out of it.
11. John could have responded with the correct answer, but rather demonstrated his humility and simply replied, "Sir, you know."
12. I suspect he knew, but he chose not to answer, figuring there might be something in the answer that would be more fulfilling.
13. In any case, he played it close to the vest, deferring to the man in his vision a greater wisdom.
14. John recognized from his first failing with an elder in chapter 5:4-5, that is was best to defer to a superior intellect.
15. In his visions John was granted complete freedom to fail or not.
16. He realized he was in the presence of perfection whether it be God or man or angels.
17. John is unwilling to offer an answer as it may be incomplete, so he defers to one who is superior.
18. It is of interest to note that an elder approaches him and not an angel (as at 10:8-9; 17:7; 22:6,8,16).
19. So on two occasions John speaks to an elder; once he is under fear and fails, and once he takes no chances playing it safe.
20. John’s response is emphatic, "My sir, you know."
21. Also, the vastness of the multitude may have thrown him off.
22. A number of factors contributed to John’s reserve in answering a superior intellect.
23. The elder’s response is a full one, occupying the balance of this chapter.
24. The opening words are more specifically helpful in identifying the multitude.
25. One approach to the participle "these are the ones coming out from the great tribulation" is to accentuate its function as a substantive.
26. In this case, no essential time element or aspect of action is in view.
27. "Such people as come" or "the comers" is the idea.
28. The time aspect of the exit must be determined from the context, which in this case shows them to have departed already at the time of the vision.
29. We should not necessarily hold that the time of the vision and its fulfillment are identical.
30. The aorist indicative of 7:13 suggests a completed number, and this should govern how we take the present participle "come" here.
31. The scene in heaven, versus the previous scene on earth in connection with the sealing of the 144,000, shifts to the end of the tribulation.
32. John saw an incomplete company of tribulational victims under the 5^th seal, but here he sees a completed company.
33. Otherwise, we have an orchestrated celebration before their number is made complete, and we do not have the fruit of the ministry of the 144,000 as a part of that company.
34. Then comes the question of why link the 144,000 to this multitude since they would have had nothing to do with the people in the vision of this chapter.
35. The durative nature of this participle does not require with the article is of a gnomic nature like the phrase "everyone who divorces his wife" does not mean "repeatedly divorce."
36. Here the present participle of "come" refers to a class of people and should not be used to support an on going process.
37. The aorist tense of the same verb (erchomai) in 7:13 takes precedence.
38. One should not force the present participle into the mold of continual action as in Matt. 5:28 "everyone who looks at a woman" with lust does not mean "continually looking."
39. These believers point of departure is the earth, the scene of "the great tribulation."
40. The same meaning attaches to the expression here as was adopted in 2:22 in Christ’s message to Thyatira.
41. This is a period of eschatological wrath immediately prior to Christ’s return in power to establish the kingdom.
42. This represents a world-wide crisis of unprecedented proportions (cf. Dan. 12:1).
43. The definite article lends support to a the idea of a special time versus general tribulation that nations and people experience from time to time.
44. This relates to a future time of punitive action anticipated in Rev. 3:10 as "an hour of testing" and spoken of in Rev. 6:17 as "the great day" of the wrath of God and of the Lamb.
45. Jesus coined the term "the great tribulation" (Matt. 24:21) and limited it to the second half of the Daniel’s 70^th week (Matt. 24:15-22//Mk. 13:14-20; cf. Dan. 9:27).
46. It will be a time that will exceed all past and subsequent sorrows endured by humanity whose length will be 1260 days (Rev. 11:3; 13:5).
47. Paul prophesized such a time (1 Thess. 5:3; 2 Thess. 1:6-10).
48. It is the superlatively great crisis of testing through which all humanity, believer and unbeliever alike, must pass on the way to the promised kingdom.
49. Some say believers will not be affected by God’s wrath only the wrath of their persecutors.
50. This is not true, as believers will experience the ill effects of war and famine and environmental catastrophe.
51. In the end all unbelievers will be put to death, even those who survive to the judgment of nations mentioned in Matt. 25.
52. Some believers will likewise survive to enjoy and populate the millennial civilization.
53. John witnesses those saints who for a variety of reasons do not survive the seven years of wrath.
54. He sees them coming "out from" the great tribulation.
55. The final words of the teaching elder tell how the constituency of the innumerable multitude gains the right to be part of the victory celebration at the end of the seven years.
56. In modern thought, making anything white by washing it in blood is paradoxical, but it was not so with John and those with an understanding of the OT.
57. To them such washing denoted spiritual cleansing.
58. Not just any blood would accomplish the cleansing.
59. It had to be the blood of the Lamb (Rev. 1:5; 5:9; cf. Rom. 3:25; Eph. 1:7; Col. 1:20; Heb. 9:14; 1 Pet. 1:2, 19; 1 Jn. 1:7).
60. The aorist indicative of "they have washed" and "made…white" look back to the time when the cleansing occurred in the life of each member of the crowd, while they were still on earth.
61. Though saving faith, an exercise of their positive volition at gospel hearing, in the cleansing provision of the Lamb’s work on the cross toward sin the members of the multitude were cleansed.
62. The washing and whitening are two, separate acts related to the salvation adjustment.
63. They are here by virtue of believing in Christ and receiving forgiveness ("washed" and imputed righteousness ("made…white").
64. The Lamb’s blood makes it all possible.
65. The Lamb’s blood is a representative analogy harking back to the literal animal blood of the OT sacrificial system.
66. Jesus Christ did not bleed to death on the cross.
67. Physical bleeding associated with the sufferings of crucifixion was not the cause of Christ’s death.
68. Christ physical death is not is the basis for salvation.
69. It was Christ bearing sins during the three hours of darkness that supplies the representative analogy called in the NT, "the blood of Christ."
70. If it were Christ’s literal physical blood that saves, then it would mean that literal blood would somehow provide the cleansing.
71. The cleansing here is equivalent to Ph 1 forgiveness.
72. Forgiveness of all past sins is one aspect of the salvation adjustment.
73. This is brought out here theologically in the phrase "washed their robes."
74. Obviously "robes" is a metaphor for the cleansing of the soul.
75. While the white garments/robes that they wear in heaven refers to literal garments symbolizing the reality of saving grace.
76. The faith of each member of the multitude under gospel hearing is seen in the active voice of the two aorist indicatives ("washed" and "made…white").
77. The former refers to forgiveness of sins and the latter the doctrine of justification.
78. The spiritual death of Christ during the three hours is represented by the phrase "in the blood of the Lamb."
79. Neither "blood" nor "Lamb" is to be taken literally.

Their Heavenly Service (v.15)

VERSE 15 "For this reason, they are before the throne of God (dia. tou/to, eivsin evnw,pion tou/ qro,nou tou/ qeou/ [prep dia + demon.pro.acc.nt.s. houtos this + pres.act.ind.3p. eimi is + prep enopion before + art.w/noun gen.m.s. thronos throne + art.w/noun gen.m.s. theos God]; and they serve Him day and night in His temple [kai. latreu,ousin auvtw/| h`me,raj kai. nukto.j evn tw/| naw/| auvtou/ [conj kai + pres.act.ind.3p. latreuo serve, officiate + pro.dat.m.s. autos him + noun gen.f.s. hemera day + conj kai + noun gen.f.s. nux night + prep en + art.w/noun loc.m.s. naos temple + pro.gen.m.s. autos his]; and He who sits on the throne will spread His tabernacle over them [kai. o` kaqh,menoj evpi. tou/ qro,nou skhnw,sei evpV auvtou,j [conj kai + pres.dep.part.nom.m.s kathemai sit + prep epi on + art.w/noun gen.m.s. thronos throne + fut.act.ind.3s. skenoo lit. live in a tent; used of temporary residency; "will spread"; cf. 12:12; 13:6; 21:3; also Jn.1:14 + prep epi + pro.acc.m.p. autos "them"]).

1. The white robes (7:9,13; cf. 6:11; 22:14) and the cleansing they represent (7:14) are the basis for the position of the multitude before the heavenly throne.
2. The phrase "For this reason" (dia touto) bases the multitude’s heavenly presence on the washing-whitening process accomplished in Ph2 mentioned by the interpreting elder at the end of v.14.
3. The multitude’s heavenly standing, based on faith in the Lamb while on earth, qualifies them to stand in the presence of God in the throne room
4. Standing before God does not imply inactivity as the elder goes on to explain to John.
5. This is seen in the words "and they serve Him day and night in His temple."
6. Priestly service is indicated by the choice of verbs.
7. The verb is latreuo which is technical for the religious service (Matt. 10:4; Lk. 1:74; 2:37; Acts 7:7, 42; 24:14; 26:7; 27:23; Rom. 1:9, 25; Phil. 3:3; 2Tim. 1:3; Heb. 8:5; 9:9, 14; 10:2; 12:28; 13:10; Rev. 7:15; 22:3).
8. In Heb. 8:5 this word is used of ritual worship under the Law.
9. Its connection with "temple" (naos) in this verse shows that priestly service is in view.
10. Of course this is not the service of external rites, but of spiritual worship.
11. It constitutes praise and adoration of God such has already been voiced in v.10, the same service referred in 22:3.
12. Their service continues uninterrupted as seen in the idiomatic expression "day and night."
13. It must be presumed that a distinction between day and night does not exist in heaven, because that is the condition in the New Jerusalem that excludes night (22:5).
14. The location of their worship is "in His temple."
15. This temple is the whole of heaven as a sanctuary in which God’s people are priests.
16. Remember these saints are not in their final state of glory as they await future resurrection (cf. Rev. 20:4).
17. The elder’s explanation of the multitude’s identity next turns to three of God’s future provision for these people (vv. 15-16).
18. The first provision comes at the end of v.15: "and He who sits on the throne will spread His tabernacle over them."
19. The verb "will spread…tabernacle" (skenoo) only occurs in John’s writings (Jn. 1:14; Rev. 12:12; 13:6; 21:3).
20. It has the idea of tent-covering or camping.
21. It reflects in what in the OT was typified by the Shekinah, or the immediate presence of God, above the mercy seat (Ex. 40:34-38; 1 Kgs. 8:13).
22. It is further seen in the Tabernacle in the wilderness (Lev. 26:11-12), and the cloud by day and the pillar of fire by night (Ex. 13:21-22).
23. The verb behind Shekinah is shakan which means "he dwells."
24. It has practically the same consonants as the Greek verb skenoo.
25. The immediate presence of God shelters and protects them from all harm is what is promised here (cf. Isa. 4:5-6).
26. It corresponds to the OT promise that God will dwell in the midst of His people (Lev. 26:11-12; Ezek. 37:27; Zech. 2:10, 11; 8:3, 8; cf. Rev. 13:6; 21:3).

Two More Provisions (v.16).

VERSE 16 "They will hunger no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat (ouv peina,sousin e;ti ouvde. diyh,sousin e;ti ouvde. mh. pe,sh| evpV auvtou.j o` h[lioj ouvde. pa/n kau/ma [neg. ou + fut.act.ind.3p. peinao be hungry + adv eti still + conj oude nor, neither + fut.act.ind.3p. dipsao be thirsty + adv eti still + conj oude nor + neg me + aor.act.subj.3s. pipto fall; "beat down" + pro.acc.m.p. autos "them" + art.w/noun nom.m.s. helios sun + conj oude nor + adj.nom.nt.s. pan "any" + noun nom.nt.s. kauma heat, scorching heat]);

ANALYSIS: VERSE 16

1. Two more grace provisions are granted to the tribulational multitude existing under intermediate Ph 3 blessing.
2. The first has to do with basic needs for bodily nourishment.
3. This promise, along with several others remaining in these final verses, is drawn from Isaiah’s description of the exiles returning from Babylon (Isa. 49:10, LXX).
4. The wording is identical except for the addition of the two occurrences of "anymore" is this verse and verse 17.
5. This promise was particularly attractive in an ancient land where both hunger and thirst were constant threats.
6. These words of comfort were all the more meaningful to those who had just come out of the great tribulation, where hunger and thirst were the lot of the persecuted.
7. The point of the language is that the miserable conditions recently experience on earth will never afflict these believers again.
8. Ironically, hunger and thirst are not a part of the Ph 3 experience for anyone.
9. So the promise is a source of comfort, not a promise of ample food and drink, since food and drink is not a necessity in Ph3, only a source of enjoyment.
10. This multitude exists in the intermediate state, which includes the soul but not the final resurrection body.
11. The soul does not require physical food and drink, only spiritual food and drink.
12. Paradoxically, the redeemed in Ph 3 will always thirst for God, and that thirst will always be satisfied.
13. The other provision stated in v. 16 also alludes to Isa. 49:10: "nor will the sun beat down on them, nor any heat."
14. The wording in the Isaiah passage is "nor will scorching heat or sun strike them down."
15. The "scorching heat" was the burning wind from the desert, or the sirocco.
16. It is changed in Rev. 7:16 to "any heat", a scorching wind of any kind that does not have the local geographical connotations of the other term.
17. The overpowering reality of the sun is familiar to practically everyone, regardless of where he lives.
18. Un the 4^th bowl of wrath the heat of the sun will become more oppressive than ever before.
19. The multitude in Ph 3 will never again be made miserable by heat from any environmental source.

How God Provides Ph 3 Relief (v.17)

VERSE 17 for the Lamb in the center of the throne will be their shepherd (o[ti to. avrni,on to. avna. me,son tou/ qro,nou poimanei/ auvtou,j [conj hoti for + art.w/noun nom.nt.s. arnion lamb + art.w/noun nom.nt.s. mesos middle + prep ana with mesos= "in the midst" + art.w/noun gen.m.s. thronos throne + fut.act.ind.3s. poimaino shepherd, tend + pro.acc.m.p. autos "their"= "them"]), and will guide them to springs of the water of life [kai. o`dhgh,sei auvtou.j evpi. zwh/j phga.j u`da,twn [conj kai + fut.act.ind.3s. odegeo escort, lead the way; "guide" + pro.acc.m.p. autos them + prep epi upon + noun gen.f.s. zoe life + noun acc.f.p. pege spring, fountain; "water"]; and God will wipe every tear from their eyes [kai. evxalei,yei o` qeo.j pa/n da,kruon evk tw/n ovfqalmw/n auvtw/n [conj kai + fut.act.ind.3s. exaleipho wipe away (of tears"); erase; eliminate + art.w/noun nom.m.s. theos God + adj.acc.nt.s. pas every + noun acc.nt.s. dakruon tear + prep ek from + art.w/noun abl.m.p. ophthalmos eye + pro.gen.m.p. autos "their"])."

ANALYSIS: VERSE 17

1. How God provides for His people is explained in this verse.
2. The "because" introduces the cause of which the provisions (food, drink and shelter) just listed are the effects.
3. In short, the respective roles of the Lamb and God will bring the benefits promised.
4. Of course, this will be accomplished in a heavenly setting.
5. Actually, the shelter provision has already been mentioned as God the Father spreading His tabernacle over them.
6. Here the Lamb is the source of rest and comfort.
7. The Lamb occupies a slightly different position from the one in 5:6.
8. There He was "in the midst of the throne," but here H is literally, "at the midpoint in front of the throne."
9. The preposition ana with the adjective mesos usually means "between" or "among."
10. This meaning does not fit here.
11. The Lamb now stands in the foremost place before the middle of the throne.
12. He is between the one sitting on the throne and the four living beings with the 24 elders who sit around the throne.
13. The Lamb’s function as shepherd comes into view with the verb poimaino ("he will shepherd them").
14. The idea of Jesus as shepherd is will known in the NT (Jn. 10:11, 14; Heb. 13:20; 1 Pet. 2:25; 5:2-4), but the idea of a lamb shepherding is an intriguing change of roles because of the boldness of the mixed metaphors.
15. The shepherd figure is common in John’s writings (Jn. 10:1-30; 21:15-17).
16. It builds on the OT picture of God as shepherd (Isa. 40:11; Ezek. 34:23).
17. It is particularly relevant to Ps. 23:1-4.
18. The other three uses of poimano ("I shepherd") in Revelation (2:27; 12:5; 19:15) deal with His ruling the nations with corporate punishment.
19. The gospel accounts view Christ shepherding in relation to life on earth (Matt. 2:6; Jn. 10:1, 16) but the Apocalypse sees the saints in heaven as God’s flock.
20. In Isa. 53:6, 7 (cf. 1 Pet. 2:25), the wayward habits of sheep illustrate the proneness of God’s people to wander, and the patient submissiveness of the lamb for sacrifice pictures the patient of the servant of the Lord.
21. The characteristic of wandering is absent from the present context, but the quality of the Lamb’s patience is still prominent.
22. He will patiently care for His sheep, guarding them from any possible threats such as plagued their earthly sojourn.
23. In addition, He will "lead them to springs of the water of life."
24. Besides protecting the sheep, the shepherd is responsible to provide for their refreshment.
25. "He will lead" continues the picture of shepherdly care as a means to showing the eternal blessedness awaiting believers in the eternal state.
26. Along with poimano ("shepherd") the verb odegeo ("guide") presents the shepherd’s place as leader of the flock versus someone who herds a flock.
27. The destination of the flock under Christ’s care in heaven is "to springs of the water of life."
28. The word order puts greatest emphasis on "life."
29. In heaven there are "springs" (pegas) with literal water that symbolizes the eternal life possessed by the saints.
30. Even so, this water commemorating eternal life via the salvation adjustment will be available in the river flowing out from the New Jerusalem.
31. The other means of providing for the needs of believers in heaven or in their final Ph 3 state is God Himself will counteract all sorrow.
32. Tears in the eyes denote sorrow, a sorrow these future saints will experience to the maximum during life on earth.
33. The OT source of this promise is Isa. 25:8.
34. The contrast between the recent struggles of this multitude and the exuberance in which they are engaged (cf. 7:10) is obvious.
35. In Ph 3 there is no more sorrow or tears.
36. This promise is repeated almost identically in Rev. 21:3 in connection with the saints in the New Heavens and Earth.
37. The ultimate fulfillment of these seven promises (7:15b-17) will come in the eternal state described in Rev. 21-22, but John’s snapshot of this multitude sees them in heaven just before the 2^nd Advent.