Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
This is an interlude in between the seven seals. In fact, the seventh seal isn’t broken until Revelation 8:1. During this interlude, we flash from what is happening on Earth to what is happening in Heaven. Before the angels are released to judge the Earth (Rev. 7:3), God seals 144,000 Jewish people. What does this mean that God will seal 144,000 Jews during the Tribulation? This chapter explains the nature and purpose of this sealing.
What is the extent of the sealing and when does it occur? Thomas[1] holds that this seal protects believers from the trumpet judgments at the mid-point in the Tribulation.
(7:1) “After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, so that no wind would blow on the earth or on the sea or on any tree.”
Chuck Smith believes that these four winds refer to wind currents that could disrupt the weather patterns. Consequently, this would lead to famine and starvation. We respectfully disagree. While the ecosystem is in view (“no wind would blow on the earth or on the sea or any tree”), this seems to be reading these four winds too literally. In our estimation, the “four winds” are symbolic for judgment.
Mounce[2] looks to OT references to explain the “four winds.” In Daniel, we read, “I was looking in my vision by night, and behold, the four winds of heaven were stirring up the great sea. 3 And four great beasts were coming up from the sea, different from one another” (Dan. 7:2-3). Of course, the “beasts” and the “sea” is a reference to hostile human empires, and Daniel describes these as the “four winds.” By claiming that the angels were “holding back” these winds, it seems to be a reference to the empires on Earth in the future. These are held back from bringing destruction until God seals the 144,000.
We agree with Hitchcock who holds that the winds refer to the four trumpet judgments being held back. After all, Jeremiah refers to the “winds” as a symbol for judgment (Jer. 4:11-12; 49:36). Likewise, Thomas holds that this language of “winds” is simply a “picturesque apocalyptic way of referring to the plagues that are shortly to happen to mankind.”[3] The trumpet judgments affect the same areas—namely, the earth, trees, and sea (Rev. 8:6-9). In our view, this fits better with the greater context of the book.
(Rev. 7:1) Did the biblical authors believe in a flat earth? No, this is an idiom that refers to the entire world—just like the language of the “rising of the sun” (v.2) is an idiom for the start of the day. In a parallel passage, Jesus spoke of the territory referring to everything under heaven: “[God] will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven” (Mk. 13:27; cf. Mt. 24:31).
(7:2) “And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried out with a loud voice to the four angels to whom it was granted to harm the earth and the sea.”
“To whom it was granted.” Ultimately, God is sovereign—not angels, demons, humans, or any other created being. The angels had limits on their authority to carry out judgment on the Earth. These might be evil angels (i.e. demons) because they are “granted” authority like the four horsemen (Rev. 6:4). It’s also possible that they are good angels, who are executing God’s judgment. We’re not sure, but the result is the same: judgment.
(7:3) “Saying, ‘Do not harm the earth or the sea or the trees until we have sealed the bond-servants of our God on their foreheads.’”
God wants to seal his people before the Tribulation begins (i.e. the destruction of the ecosphere). This may be a visible mark—much like the mark of the beast (Rev. 13). However, the term “sealed” (sphragis) is also used for the sealing of the Spirit when we come to Christ.
(7:4) “And I heard the number of those who were sealed, one hundred and forty-four thousand sealed from every tribe of the sons of Israel.”
(Rev. 7:4) What is the seal of God? This most likely refers to “having His name and the name of His Father written on their foreheads” (Rev. 14:1). This is an allusion back to Ezekiel 9:4-6, where the faithful believers are marked by angels, because they had fled the idolatry of the rest of people (chapter 8-9). Thus, the faithful are protected from the judgment of God. This is, therefore, a special kind of sealing for this specific dispensation in salvation history. Of course, after their mission is completed, it’s possible that God allows them to die. Even Dispensationalist commentator Robert Thomas writes, “After their witness is concluded, martyrdom may well be their fate.”[4]
(Rev. 7:4) Who are the 144,000? Some commentators like Morris[5] see symbolism in the fact that there are 12 x 12 x 1000. They hold that this group refers to the Church replacing Israel (i.e. “supersessionism” or “replacement theology”). Yet such a view has serious issues. The text tells us that these are Jewish people “from every tribe of the sons of Israel.” It even names the specific tribes (vv.5-8), and it contrasts the 144,000 with those who come to Christ during the Tribulation (v.14). Thus, to take a symbolic view, we would need to reinterpret the text’s own interpretation of the passage.
Why are 144,000 Jews selected? There will be a great revival during the Tribulation. An innumerable multitude will come to faith in Christ at this time (v.9, 14). Hitchcock makes the insightful observation that twelve Spirit-filled Jews turned the world upside down in the first century. If this is the case, how much more would 12,000 times 12,000? Hitchcock believes that these Jewish people might have a “Saul-type” experience with God, where they receive direct, special revelation and come to Christ en masse. Likewise, Thomas writes that this is “a special group… set aside for the purpose of witnessing to a rebellious world… these will have special protection from the wrath of God while they witness.”[6]
These 144,000 do not constitute the entirety of all Jewish believers in Jesus. Rather, these 144,000 are selected from each tribe in Israel. This explains the round number (12,000) as well as the repeated use of “from” (ek) in the description below.
(7:5-8) “From the tribe of Judah, twelve thousand were sealed, from the tribe of Reuben twelve thousand, from the tribe of Gad twelve thousand, 6 from the tribe of Asher twelve thousand, from the tribe of Naphtali twelve thousand, from the tribe of Manasseh twelve thousand, 7 from the tribe of Simeon twelve thousand, from the tribe of Levi twelve thousand, from the tribe of Issachar twelve thousand, 8 from the tribe of Zebulun twelve thousand, from the tribe of Joseph twelve thousand, from the tribe of Benjamin, twelve thousand were sealed.”
Why are the twelve tribes written in this order? We’re not sure, but there really is no universally accepted order given in the OT either. Mounce writes, “The tribes are listed in some eighteen different orders in the OT, none of which agrees with the order in Revelation.”[7]
(Rev. 7:4-8) Why is the tribe of Dan missing from this list? This is probably due to the idolatry of this tribe.
(7:9) “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.”
The martyrs also had “white robes” (Rev. 6:11). White robes are for all believers in Christ (Rev. 7:14; 3:5-6).
“Every nation and all tribes and peoples and tongues.” These 144,000 Jewish believers are key evangelists who will lead these people to Christ during the Tribulation. If so, then Israel was at last an extraordinary light to the Gentiles, as they were always intended to be.
“Palm branches were in their hands.” The crowds used palm branches at Jesus’ triumphal entry (Jn. 12:13). Before Jesus left the Temple in AD 33, he declared, “You will not see Me until you say, ‘Blessed is He who comes in the name of the Lord!’” (Mt. 23:39) We expect this to be completely fulfilled at Jesus’ return, but this imagery has striking similarities—even holding “palm branches… in their hands.”
(7:10) “And they cry out with a loud voice, saying, ‘Salvation to our God who sits on the throne, and to the Lamb.’”
The believers are praising God for giving them salvation. If the pre-tribulation rapture is correct, then these people weren’t rescued by Jesus before the Tribulation. Rather, God reached these people during the Tribulation.
(7:11) “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.”
The angels take their turn praising God along with the people.
(7:12) “Saying, ‘Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen.’”
This is similar to Revelation 5:11-12.
(7:13-14) “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.’”
Chuck Smith argues that John doesn’t know who this group is because this isn’t the Church. Rather, these are the believers in the Tribulation. Perhaps. But this seems like over-interpreting the text.
“They have washed their robes and made them white in the blood of the Lamb.” Clearly this is symbolism because red blood cannot wash something white. This concept fits with the idea that Jesus cleanses us through his blood. As the author of Hebrews writes, “How much more, then, will the blood of Christ… cleanse our consciences from acts that lead to death, so that we may serve the living God!” (Heb. 9:14 NIV)
(7:15) “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.”
These believers have immediate and direct access to God’s throne. They are literally inside the tabernacle where the presence of God dwells (cf. Jn. 1:14). Of course, this describes the Present Heaven—not the final New Heavens and Earth. In the latter, there is “no temple” (Rev. 21:22).
(7:16) “They will hunger no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat.”
“Hunger… thirst.” The four horsemen bring war, starvation, and disease on Earth. These people likely died of hunger, thirst, and dehydration because they wouldn’t accept the mark of the beast (Rev. 13:16-17). Yet no longer! These believers are finally spared from suffering in Heaven.
“Sun beat down on them, nor any heat.” In a dry and arid climate, sunstroke and dying in the desert is a terrifying reality (cf. Isa. 49:10).
(7:17) “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.”
Heaven isn’t merely about a place, but about a Person. Johnson observes, “It is not through some perfect environment but through the presence and continual ministry of the Lamb that their sufferings are forever assuaged.”[8]
If I was God, I would likely be quite irritated by the fact that people could or would cry in Heaven. After all, imagine creating such an incredible place for humans to reside forever, only to see people crying. Yet, in an unspeakable act of compassion, God will personally stoop down to “wipe every tear from [our] eyes” (cf. Isa. 25:8).
DEVOTIONAL: “A darker world implies a brighter gospel.”
The darkest time in human history will also see the greatest spread of the gospel. On the one hand, Jesus said, “Because lawlessness is increased, most people’s love will grow cold” (Mt. 24:12). Yet, in the same breath, he says, “This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come” (Mt. 24:14). So, while the world will grow darker and darker with time, this will only serve to make the gospel grow brighter and brighter to the watching world.
Questions for Reflection
Read verses 1-8. Who are the 144,000?
What does it mean for these 144,000 to be “sealed” by God? (cf. Rev. 14).
Read verses 9-17. What is the reaction of the martyrs once they get to Heaven?
How have you seen suffering and persecution lead to the gospel spreading?
Read verse 17. Why does John mix his metaphors by describing the “Lamb” as the “shepherd” of believers?
[1] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody Publishers, 1992), 464.
[2] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 155.
[3] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody Publishers, 1992), 465.
[4] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody Publishers, 1992), 475.
[5] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 114.
[6] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody Publishers, 1992), 474-475.
[7] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 160.
[8] Alan F. Johnson, “Revelation,” in The Expositor’s Bible Commentary: Hebrews through Revelation, ed. Frank E. Gaebelein, vol. 12 (Grand Rapids, MI: Zondervan Publishing House, 1981), 487.