Apocalipse 7
Bob Utley · You Can Understand the Bible
Apocalipse 7:1-3
7:1 "I saw four angels. . .standing at the four corners of the earth, holding back the four winds of the earth" In OT number symbolism, four referred to the whole earth (cf. Isa. 11:12; Jer. 49:36; Dan. 7:2; Zech. 1:8; 6:1,5; Matt. 24:31). There have been several interpretations of these four winds. the rabbis viewed the quarterly winds as evil (cf. Acts 27:14) some refer it to the evil winds or possibly the judgments of God of Jer. 49:36 and Dan. 7:2 some see it as an allusion to the number four in Zech. 1:8 and 6:5, where the four horsemen and four chariots are servants of God throughout the world (cf. Matt. 24:31) ▣ "no wind would blow on the earth or on the sea or on any tree" This, like Rev. 6:6 and 8, shows a limited judgment (cf. Rev. 7:3; 9:4). 7:2 "saw another angel ascending from the rising of the sun" The east (sun) was a symbol of life, health, or a new day. ▣ "having the seal of the living God" God's seal is referred to again in Rev. 9:4 and 14:1 and probably 22:4. Satan's seal is mentioned in Rev. 13:16; 14:9; and 20:4. The purpose of this seal is to identify God's people so that the wrath of God will not affect them. Satan's seal identifies his people, who are the object of God's wrath. In Revelation "tribulation" (i.e., thlipsis) is always unbelievers persecuting believers, while wrath/anger (i.e., orgē or thumos) is always God's judgment on unbelievers so that they might repent and turn to faith in Christ. This positive purpose of judgment can be seen in covenant curses/blessings of Deuteronomy 27-28. The phrase "the living God" is a word play on the title YHWH (cf. Exod. 3:14; Ps. 42:4; 84:2; Matt. 16:16). This same word play is often found in biblical oaths, "as the Lord lives." Special Topic: Seal ▣ "the four angels to whom it was granted to harm the earth and the sea" This is an AORIST PASSIVE INDICATIVE. God is in control of the judgments on the earth and unbelievers. His limits on judgment have two purposes: that believers will not be hurt by them that unbelievers might repent, call upon His name, and give Him glory (cf. Rev. 9:20-21; 14:6-7; 16:9,11; 21:7; 22:17) 7:3 "until we have sealed the bond-servants of our God on their foreheads" This is an allusion to Ezek. 9:4,6 (cf. Rev. 9:4; 14:1). The opposite of this sealing is Satan's sealing, the mark of the beast (cf. Rev. 13:16,17; 14:9,11; 16:2; 19:20; 20:4).
Apocalipse 7:4
7:4 "one hundred and forty-four thousand" This same mysterious group is mentioned in Rev. 14:1,3. There has been much discussion about this number and who it represents. This number is symbolic, not literal, for the following reasons. the number itself is a round number and all the tribes have an equal number (which they never did in the OT) the number is a multiple of twelve which is the biblical number of organization (or possible the people of God) and ten, which is the biblical number of completion chapter 7 is in apocalyptic language the list of the tribes of Israel is slightly altered (Dan is omitted, and Ephraim is replaced by Joseph). A Jew would know that it was not meant to be taken literally. Some of the possible interpretations of this group have been: that it is literally end-time believing Israel (cf. Zech. 12:10) that it is those newly-converted believers present after the secret rapture of the Church that it is the believing Jewish remnant (cf. Romans 11) that it is a title for the NT Church (cf. Rev. 1:6) The sealing is not limited in Revelation to one group, but represents God's ownership and protection of His people (cf. Rev. 2:20; 11:18; 19:2,5; 22:36). Satan seals all of his followers (cf. 13:16,17; 14:9,11; 16:2; 19:20; 20:4), mimicking God (cf. 3:12; 7:3; 14:1; 22:4). The NT often describes the Church in terms which were used of Israel (cf. Rom. 2:28-29; 4:11; 9:6,8; Gal. 3:29; 6:16; Phil. 3:3) and particularly in the book of the Revelation where in Rev. 1:6 the Church is addressed by a title used of Israel in Exod. 19:4-6 (cf. 1 Pet. 2:5,9). In the books of James (cf. 1:1) and 1 Peter (cf. 1:1) the Church is also described as the "Diaspora," the name for scattered Jews who were not living in Palestine. It seems best to me at this point in my study of this book to identify the 144,000 in Rev. 7:4 and "the great multitude" of Rev. 7:9 as the NT people of God—those who trust Christ, but viewed in two different senses (believing Jews and believing Gentiles). Special Topic: The Number Twelve
Apocalipse 7:5-8
7:5 "from the tribe of Judah" The list of tribes in Rev. 7:5 does not agree with any of the twenty-plus lists found in the OT. It especially does not agree with Ezek. 48:2-7, which lists the eschatological people of God. Dan is omitted, Judah is listed first, Ephraim is left out, but Joseph is listed in its place and Levi is included with the other tribes. Any Jew would recognize that this list is irregular and meant to be taken symbolically. F. F. Bruce, Answers to Questions, p. 139, mentions that the reason the tribe of Dan was omitted from the list in Church tradition goes back to Irenaeus' interpretation of Jer. 8:16 in the Septuagint. It reads: "We shall hear the neighing of his swift horses out of Dan: the whole land quaked at the sound of the neighing of his horses; and he shall come, and devour the land and the fulness of it; the city, and they that dwell in it." Irenaeus saw the coming Antichrist as coming out of the tribe of Dan. This is mere speculation, not exegesis!
Apocalipse 7:9-12
7:9 The great multitude mentioned in this verse is obviously different from the one hundred forty-four thousand which are mentioned in Rev. 7:4. As the first group came from different tribes of Israel, this group comes from every tribe of the earth. It seems that these two groups represent the same group of people in two different senses. If Rev. 7:1-8 refer to believing Jews, then Rev. 7:9 refers to the people of God of all people groups (cf. Rev. 5:9; 11:9; 13:7; 14:6; 17:15). However, the fact that they are said to have come out of the great tribulation (cf. Rev. 7:14) were standing before the throne (cf. Rev. 7:9) they have white robes (cf. 6:11) may identify them as the complete number of martyrs (cf. Rev. 6:11; 17:6; 18:24; 19:2; 20:4) ▣ "which no one could count" This may be an allusion to the promises to Abraham of abundant descendants. dust of the earth – Gen. 13:16; 28:14; Num. 23:10 stars of heaven – Gen. 15:5; 22:17; 26:4; Deut. 1:10 sand on the seashore – Gen. 22:17; 32:12 a general statement – Gen. 16:10 ▣ "palm branches were in their hands" Some try to identify this with Lev. 23:40 or Neh. 8:15 as a sign of joy and triumph others relate it to the rituals of the Feast of Passover as in John 12:13 still others, because this passage is linked to the Wilderness Wandering Period (cf. Rev. 7:15-16), with the Feast of Tabernacles the palm branches may simply be a symbol of victory 7:10 "Salvation to our God" This is the normal Greek term for "salvation" (sōteria from sōzō), but it may be used in the sense of "victory" (NEB) or "have completely overcome." Therefore, it could refer to deliverance from the problems of life on earth spiritual, eternal salvation. The OT term (yasha) meant physical deliverance (cf. James 5:15). This same term is used in a series of blessings to God three times in Revelation (cf. Rev. 7:10; 12:10; 19:1). Special Topic: Salvation (OT term) ▣ "and to the Lamb" Notice that the Messiah is blessed in the same way as YHWH. This stresses the divine essence of the Son. 7:11 Notice that several groups are differentiated. the angels the elders the four living creatures These groups are all connected to the throne room of God in heaven. They are separate from the 144,000 and the great multitude. 7:12 "saying" Notice the sevenfold blessing to God (and Messiah, cf. Rev. 7:10), which is similar to the sevenfold blessing of the slain lamb of Rev. 5:12. ▣ "Amen" Notice how it starts and concludes the blessing. Special Topic: Amen
Apocalipse 7:13-17
7:14 "I said to him, 'My Lord, you know'" This is a common human response to angelic messengers (cf. Zech. 4:5,13; Dan. 10:16), which reinforces the identification of the elders with a group of angelic beings. Apocalyptic literature is characterized by angelic mediation and interpretation. These interpretations become crucial (as are the choir's songs) in defining and understanding the symbolic language. ▣ "these are the ones who come out of the great tribulation" This is a PRESENT PARTICIPLE and is an allusion to the persecuted churches in John's day (cf. Rev. 1:9; 2:9,10,22). However, it is obvious that the historical allusions in the Revelation address the persecution of the saints in every age and also point to an end-time intensification of persecution (cf. Dan. 12:1). This is related to the persecution of God's children (cf. Matt. 24:21-22; Mark 13:19; 2 Thess. 2:3ff; Rev. 2:10; Dan. 12:1) God's coming wrath on unbelievers (cf. 2 Thess. 1:6-9; Rev. 3:10; 6:17; 8:2ff; 16:1ff) These problems, to some degree, have been associated with every age. Christians have often suffered in Jesus' name (cf. John 16:33; Acts 14:22; Rom. 5:3; 1 Pet. 4:12-16). Both of these events are often called the birth pangs of the new age of righteousness (cf. Mark 13:8 and the apocryphal book of II Baruch, chapters 25-30). The Greek term thlipsis (tribulation) in Revelation is always used of believers' suffering persecution at the hands of unbelievers (cf. Rev. 1:9; 2:9,10,22; 7:14). The Greek terms thumos (cf. Rev. 12:12; 14:8,10,19; 15:1,7; 16:1; 18:3; 19:15) and orgē (cf. Rev. 6:16,17; 11:18; 14:10; 16:19; 19:15) are always used of the Father's or the Son's wrath on rebellious, stubborn unbelievers. As a theological aside, if the book was written to encourage believers going through tribulations, why do some interpreters insist on a secret rapture to spare some future generation of believers persecution? Persecution was the lot of most of the Church's first leaders, and every generation of believers. Why then should one future group be spared? Special Topic: Tribulation ▣ "they have washed their robes and made them white in the blood of the Lamb" This apparently refers to martyrs who die for their faith in Christ during the Great Tribulation. What a striking metaphor of redemption (cf. Rev. 22:14)! This idea of cleansing by means of the sacrificial death of Christ can be seen in Rom. 3:25; 5:9; 2 Cor. 5:21; Eph. 1:7; Col. 1:20; Heb. 9:14; 1 Pet. 1:19; and 1 John 1:7. The truth of the cross is often alluded to in Revelation (cf. Rev. 1:5; 5:12; 7:14; 12:11; 13:8; 14:4; 15:3; 19:7; 21:9,23; 22:3). Notice the combination of Christ's provision and mankind's need to respond to God's invitation. The covenantal aspect of both Testaments asserts God's initiation and provision, but the sovereign God has also chosen that fallen mankind must respond (cf. John 1:12; Mark 1:15; Acts 3:16,19; 20:21; Rom. 10:9-13). 7:15-16 A future time of bliss and heavenly peace is described in OT terms. This is an allusion to the wilderness wandering period and the Tabernacle (cf. Exod. 40:34-38; Num. 9:15-23). It is an additional allusion to the Shekinah cloud of glory, which symbolized God's presence with the people (cf. Isa. 49:10; Matt. 5:6; John 4:14; 6:35; 7:37). This period of Israel's history was in reality a period of judgment. However, YHWH was never closer and more attentive than during this period of judgment. It is often referred to by the rabbis as YHWH and Israel's honeymoon. 7:15 "they serve Him day and night" In the OT this referred to Levitical priests (cf. Ps. 134:1; 1 Chr. 9:33). The access to God and the service of God has been expanded to persecuted believers all believers There is no longer a Jewish elite priesthood! All believers are priests (cf. 1 Pet. 2:5,9; Rev. 1:6). The phrase "day and night" is a metaphor for continuance. It is found several times in Revelation (cf. Rev. 4:8; 7:15; 12:10; 14:11; 20:10). ▣ "in His temple" It is somewhat difficult to relate this passage (and Ezekiel 40-48) to Rev. 21:22 which says there will be no temple in heaven. Some try to make a distinction between a temporal millennial reign and the eternal reign. Obviously, the metaphors and time frame in this book are fluid. This may refer to the spiritual Tabernacle in heaven (cf. Heb. 9:23). ▣ "will spread His tabernacle over them" This is a verbal metaphor of God's dwelling intimately with His people. God's tent represents His permanent presence with His new people from every kindred and tribe. The initial purpose of the Garden of Eden is restored. Humanity is redeemed (cf. Gen. 3:15). Intimate fellowship with God is again possible (i.e., Gen. 3:8). 7:16-17 These are blessings (from the OT) for all believers, not just martyrs. 7:16 "they will hunger no more, nor thirst anymore" Verse 16 is an allusion to Isa. 49:10-13. God's physical provisions are used as a symbol of God's spiritual provisions (cf. Matt. 5:6; John 4:14; 6:35; 7:37). ▣ "nor will the sun beat down on them; nor any heat" This is an allusion to the shade provided by the Shekinah cloud of glory during the 38 year Wilderness Wandering Period (cf. Ps. 121:5-7). 7:17 "for the Lamb in the center of the throne will be their shepherd" This is an OT allusion to Ezek. 34:23. Notice that the slain but risen Redeemer is the focal point of God's redemptive activity. The Good Shepherd of John 10:11 is now the Shepherd of all the sheep (cf. John 10:16). ▣ "and will guide them to springs of the water of life" For desert people water has always been a symbol of abundance and life. This is an allusion to Isa. 49:10 (cf. Ps. 23:2), which is repeated at the close of the book in Rev. 21:6; 22:1. ▣ "and God will wipe every tear from their eyes" This allusion is to the Messianic banquet and new city of God in Isa. 25:6-9 (cf. Rev. 21:4). What a comfort this must have been to the persecuted believers of John's day and every age!