Purpose
This article discusses Revelation 7:9-17 verse-by-verse. Revelation 6 ended with the sixth seal, which has been interpreted as Christ’s return. The first part of Revelation 7 describes the sealing of God’s people (Rev 7:1-8), which must be completed BEFORE He returns – in other words – before the sixth seal. This is followed by Revelation 7:9-17 which describes God’s people as an innumerable multitude before God’s throne. Two of the main questions in this passage are:
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- Who are they? Are they the same as the 144,000?
- When are they described; before or after Christ’s return?
Summary
7:9 After these things
That is, after the description of the sealing of the 144,000 in the previous verses.
7:9 … a great multitude which no one could count, from every nation and all tribes and peoples and tongues
This does not literally mean that they cannot be counted. While the 144,000 is limited in number and only from the tribe of Israel, this group is not limited in terms of numbers or tribes. This is a symbolic way of saying that the 144,000 are a specific subset of God’s people but the multitude before the throne is not limited in the same way.
It is a great joy to know that such a large number of people will be saved.
7:9 … Standing before the throne and before the Lamb
The throne represents God (e.g., Rev 7:10). In other words, they are standing before God and before the Lamb.
In the sixth seal, another multitude attempts to hide from the throne and from the Lamb and asks:
“The great day of their wrath has come,
and who is able to stand?” (Rev 6:16-17)
Since the innumerable multitude stands before the throne and before the Lamb, they are the answer to that question. This also implies that they stand before God’s throne at the same time as when the multitude on earth hides in the mountains, namely, on “the great day of their wrath” (Rev 6:16-17).
7:9 … Dressed in white robes
The names of people “clothed in white garments” will not be erased “from the book of life” (Rev 3:5).
The people in the fifth seal, who have been “slain because of the testimony which they had maintained” (Rev 6:9), received white robes (Rev 6:11). Since the multitude before the throne is clothed in white robes, they are the same people. The multitude before the throne, therefore, includes all who have died for their faith. However, in Revelation, symbolically, all of God’s people die for their faith. In other words, this great multitude includes all of God’s people from all ages.
7:9 … Having palm branches in their hands
Palm branches are associated with “the Feast of Booths” (Lev 23:33, 40; Neh 8:14-15) which foreshadowed the bliss of eternity.
7:10 and they cry out with a loud voice, saying, “Salvation to our God who sits on the throne, and to the Lamb.”
While the multitude hiding in the mountains acknowledges their doom (Rev 6:16-17), the multitude before the throne acknowledges that they are not the authors of their own salvation but that they have been saved by God and the Lamb. For some reason, they do not mention the Holy Spirit. Nowhere in Revelation (or in the Bible?) is the Spirit praised for anything.
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
In the previous verse, the multitude before the throne gave praise to both God and the Lamb but now these heavenly beings only worship God. For a further discussion, see – Are both the Father and the Son worshipped in Revelation 5:14?
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.”
In Revelation, the number 7 signifies completeness in time. The fact that the praise is seven-fold indicates that this praise is for all time.
7:13 Then one of the elders answered, saying to me,
“These who are clothed in the white robes,
who are they,
and where have they come from?”
The reference to white robes identifies this as the great multitude of verse nine.
7:14 I said to him, “My lord, you know.”
And he said to me,
“These are the ones who come out of the great tribulation
In verse 13, the elder asked two questions. In the current verse, he answers both:
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- Who are they? – They are the ones who have washed their robes in the blood of the Lamb.
- Where do they come from? – They come out of the great tribulation.
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The present tense of the phrase “come out of” supports the idea that this great multitude is still coming out of the tribulation. If that is the meaning, they are “standing before the throne and before the Lamb” (Rev 7:9) in the sense that their dwelling in heaven is an eternal reality but not yet visibly and experientially realized.
The word “tribulation,” in general, means oppression (e.g., Matt 24:9) or simply difficult circumstances (e.g., 2 Cor 8:13). In other words, it is not limited to religious persecution. In the current verse (Rev 7:14), where it is “the great tribulation,” it refers to one particular tribulation that readers already know about. Given the context, it refers to the martyrdom of God’s people during the entire church age as described by the first five seals. See – The four horsemen of the Apocalypse.
In Matthew 24:21, Jesus spoke of “great tribulation” (without the article). In that case, it refers to the destruction of Jerusalem (compare with Luke 21:20).
7:14 … and they have washed their robes and made them white in the blood of the Lamb.
The Greek word for “washed” is in the past tense, compared to the “come out” earlier in this verse, which is in the present tense. This implies that the washing was completed before they come out of the great tribulation.
It is not literally possible to make clothes white in blood. This is a metaphor: Christ’s blood is a symbol of His death. His death refers not only to His last moment but to His final hours when He had to overcome the most severe torment and temptations possible. But His death, defined as His final hours, reflects how He overcame throughout His entire life. If Jesus submitted to Satan’s temptations anywhere during His life, His death would not have had any value. For a further discussion, see – Why Jesus had to die.
They have washed their robes.
Revelation uses white robes as a symbol of being right with God (e.g., Rev 3:4-5). The people with the white robes had to wash their own robes (Rev 7:14; cf. Rev 3:4-5; 19:7-8; 16:15) because “God … will render to each person according to his deeds” (Rom 2:6; cf. Rom 2:5-8; 2:9-13; 8:13; Rev 20:12; Matt 25:35-36).
Paul taught that “by the works of the Law no flesh will be justified” (Rom 3:20) because “the works of the law” refer to the external ceremonies and rituals of the law of Moses, which are very different from the “deeds” by which people will be judged. For a further discussion, see – The works of the Law.
But, if we are judged by our deeds, why did Paul also write, “by grace you have been saved through faith” (Eph 2:8)? This is explained as follows:
1) To be saved “saved through faith” is the same as to be judged by our deeds. Deeds are but the external manifestation of an internal faith.
2) People are judged by their deeds but saved by grace. God’s people DO NOT EARN salvation through their deeds. “The free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Judgment by deeds determines WHO will be saved. By grace is HOW those people are saved.
People dislike the idea of being judged by their deeds because they know that their deeds are evil. But faith and trust in God must replace that fear. We must know that He loves us and we must trust His promises.
Revelation 7:15-17
7:15 For this reason
Because they have washed their robes.
7:15 … They are before the throne of God;
and they serve Him day and night in His temple;
Since the throne of God is the governing center of the universe, to “serve Him” means to rule with Him.
“Day and night” means “constantly.” In heaven, there will be no weariness or a need for rest.
There will be no literal temple in eternity (cf. Rev 21:22). “In His temple” is a symbolic way of saying, in God’s presence.
7:15 … and He who sits on the throne will spread His tabernacle over them.
“His tabernacle” is His dwelling place (Rev 21:3). God is omnipresent and, therefore, cannot be limited to one physical location. Perhaps “spread his tabernacle over them” must be understood as that His kingdom has come and His will is done “on earth as it is in heaven” (Matt 6:10).
7:16 They will hunger no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat
In this life, being a believer does not guarantee physical comfort. But, in eternity, things will be different.
7:17 for the Lamb in the center of the throne
He is not “around the throne” like the elders and the angels (Rev 4:4; 5:11) or “before the throne” like the great multitude (Rev 7:9, 15): He is “in the center of the throne.” As He said, “I … sat down with My Father on His throne” (Rev 3:21). He had been “exalted to the right hand of God” (Acts 2:33; 7:55; Rom 8:34; etc.).
7:17 … will be their shepherd,
That “the Lamb” will be “their shepherd” is a bit ironic, but shows the symbolic nature of this book.
7:17 … and will guide them to springs of the water of life;
and God will wipe every tear from their eyes.
If this was the end of the Book of Revelation, we would not have noticed anything missing. It describes the glorious eternal life of the redeemed, as described in more detail in Revelation 21-22. For example, both these passages say that:
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- He who sits on the throne will spread His tabernacle over them (Rev 7:15; 21:3),
- They will no longer be hungry or thirsty (Rev 7:16-17; 21:6; 22:17),
- The Lamb will guide them to springs of the water of life (Rev 7:17; 21:6; 22:1, 17), and
- God will wipe every tear from their eyes (Rev 7:17; cf. Rev 21:4).
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Who is the multitude before the throne?
The great multitude before the throne in Revelation 7:9-17 seems very different from the 144,000 (Rev 7:1-8):
| The 144,000 | Multitude before the Throne |
| Exactly numbered | Cannot be counted |
| From the tribe of Israel | From all nations |
| On earth | Before God’s throne |
A Hear/See Combination
However, some argue that the multitude before the throne is the same as the 144,000 because this is one of the hear/see-combinations in Revelation where John first hears about something and then sees something that seems completely different, but the two things are the same. For example, John first hears about a lion and then sees a lamb, but both symbolize Christ (Rev 5:5-6).
In the same way, John never sees the 144,000. He only hears their number (Rev 7:4). But when he looks, he sees a great multitude that no one can number (Rev 7:9).
This article proposes that what John first hears and then sees in these hear/see combinations are not exactly the same but different perspectives of the same thing. For example, the lion and the lamb symbolize two different roles which Christ has. On earth, He died like a lamb. But when He returns, He will be a lion and tread “the wine press of the fierce wrath of God, the Almighty” (Rev 19:15).
In the same way, the 144,000 and the multitude before the throne are not exactly the same but are different perspectives of God’s people:
1) Different Times
The 144,000 and the multitude before the throne describe God’s people at different times:
The 144,000 symbolize God’s people who are sealed BEFORE the four winds (the end-time catastrophes) are released (Rev 7:1-3).
In contrast, the multitude before the throne is the answer to the question of the multitude hiding in the mountains (compare Rev 6:16-17 and Rev 7:9). That question implies that the multitude before the throne is described on “the great day of their wrath” – interpreted as Christ’s return; AFTER the four winds have already run their course.
2) Different People
The 144,000 and the multitude before the throne are also different people. The fifth seal describes a specific point in history that divides God’s people between:
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- Those who have already been “slain because of … the testimony which they had maintained” (Rev 6:9) and
- Those who must still be “killed even as they had been” (Rev 6:11).
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By implication, both groups in the fifth seal receive white robes (Rev 6:11). The multitude before the throne, since they are also dressed in white, includes BOTH groups.
But the 144,000 include ONLY the second group because, as another article has concluded, “the seal of the living God,” with which the 144,000 are sealed, comes down out of heaven (Rev 7:2) at the specific time in history to which the fifth seal points.
At what time are they described?
There are indications that they are described before the return of Christ, such as the present tense of the phrase “come out of” but other indications seem to point to a time after His return, for example, that they stand before God’s throne. This article proposes as follows:
After the description of Christ’s return at the end of Revelation 6, Revelation 7:1-8 jumps back in time to describe the sealing of the 144,000. The description of the great multitude before the throne (Rev 7:9) continues exactly where Revelation 6 left off. In other words, at the same time that the one multitude hides in the mountains (Rev 6:15-17), the other multitude stands before the throne, namely, at a point in time during the return of Christ.
As Jesus said:
“When the Son of Man comes in His glory …
All the nations will be gathered before Him;
and He will separate them from one another,
as the shepherd separates the sheep from the goats”
(Matt 25:31-32).
– END OF SUMMARY –
Revelation 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;
After these things
This phrase often signals a new section in Revelation. The previous verses described what John heard, namely, the sealing of the 144,000 (Rev 7:4-8). The current verse and the remainder of the chapter describe what he saw.
A Great Multitude
In Revelation 5:11, John saw another great multitude around the throne, numbering millions and millions, but that was a multitude of angels. The multitude in this verse consists of people.
Which no one could count
This multitude can be counted. God knows every living cell of every human being. While the 144,000 is limited in number and only from the tribe of Israel, this group is not limited in terms of numbers or tribes. This is symbolic language to say the 144,000 are a specific subset of God’s people but the multitude before the throne is unlimited.
Jesus said: “Many are called, but few are chosen” (Matt 22:14). But the image of the innumerable multitude assures us that a very large number of people will be saved. That makes me very happy.
From every nation and all tribes and peoples and tongues
Since the number 4 in Revelation symbolizes ‘worldwide extension’ (cf. Rev 7:1), this four-fold grouping signifies that the redeemed will come from all over the world; from all nations (cf. Rev 10:11; 14:6).
Standing before the throne and before the Lamb
The throne represents God (e.g., Rev 7:10). They stand, therefore, before God and before the Lamb.
Revelation 7:1-8 described things on earth. Standing before the throne shifts the focus from earth to heaven.
To stand “before the throne” is what Jesus promised in Revelation 3:21 when He said:
“He who overcomes,
I will grant to him to sit down with Me on My throne,
as I also overcame and
sat down with My Father on His throne.”
To stand before the throne implies at least the following two things.
1) The highest possible position – The ultimate goal of every intelligent creature is to be as close as possible to the One who exists without cause and who created all things.
2) Readiness to serve – For example:
“They are before the throne of God; and they serve Him day and night” (Rev 7:15).
Or, “I am Gabriel, who stands in the presence of God, and I have been sent to speak to you” (Luke 1:19).
The redeemed will not be idle. They will be very busy people. “They will reign upon the earth” (Rev 5:10).
Dressed in white robes
They are “clothed in white robes” because they have washed their robes and made them white in the blood of the Lamb (Rev 7:14). Similarly, the overcomers in Sardis have been promised that they will “be clothed in white garments; and I will not erase his name from the book of life” (Rev 3:5). And, Laodicea is also advised to buy from Christ “white garments” to cover their nakedness (Rev 3:18). As shown in the discussion of the white horse of the first seal, the color white in the book of Revelation always refers to Christ and His people (e.g., Rev 1:14; 2:17; 3:4-5; 6:11).
The following indicates that this multitude before the throne is the people described by the fifth seal:
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- Both groups are dressed in white (Rev 6:11).
- The people in the fifth seal were “slain because of the word of God” (Rev 6:11). The multitude before the throne, similarly, “come(s) out of the great tribulation” (Rev 7:14).
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In Revelation, symbolically, all of God’s people die for their faith. Therefore, both the people in the fifth seal and this great multitude include all of God’s people from all ages.
Having palm branches in their hands
Palm branches are associated with “the Feast of Booths” (Lev 23:33, 40; Neh 8:14-15). This was the last feast of the year; starting 5 days after “the day of atonement” (Yom Kippur—the great judgment day):
“You shall take … palm branches … and you shall rejoice before the LORD your God for seven days” (Lev 23:40).
The Feast of Booths, therefore, foreshadowed the bliss of eternity. Consequently, the palm branches in the hands of the multitude before the throne imply that that great destiny has been reached; the wonderful new world.
Revelation 7:10
and they cry out with a loud voice, saying,
“Salvation to our God who sits on the throne, and to the Lamb.”
Cry Out
“Cry out” is in the present tense, which implies that this is an ongoing activity; not just a single event. They continually thank God who “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13).
In the fifth seal, God’s martyrs also cried “with a loud voice” for revenge (Rev 6:10). Now, however, they no longer cry for revenge, implying that, at the time of the vision, that revenge has already been granted. The article on the sixth seal proposes that that revenge is symbolized by the natural catastrophes of the first part of that seal (Rev 6:12-14).
Salvation to our God who sits on the throne,
and to the Lamb
Most translations interpret the grammar as implying salvation “belongs to” our God. The hiding multitude acknowledges their doom (6:16) but this great multitude acknowledges that they are not the authors of their own salvation; they were saved by God and the Lamb.
These people “come out of the great tribulation” (Rev 7:14). They have been saved from sin and its consequences. But, in particular, they have been delivered from the murderous intentions of the beast, the image of the beast, and Babylon (Rev 13:15; 17:6; 18:24).
In this verse, only God and the Lamb are praised for this salvation. Although “the seven spirits before the throne” are included in the heavenly trio (Rev 1:4-5), nowhere in Revelation is the Spirit praised.
Revelation 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
This refers to the scene in Revelation 5 of a multitude of angels, 24 elders, and the four living creatures in the heavenly throne room (Rev 5:11). The current verse, therefore, depicts two vast groups – an innumerable multitude of people and millions of angels.
Fell on their faces before the throne and worshiped God.
The Greek phrases translated as “fell on their faces” and as “worship” are similar in meaning. This doubled language of worship also appears in Rev 4:8-10 and 5:14. For a discussion, see – Jesus is worshiped. Does that mean that He is God?
In the previous verse, the innumerable multitude gave praise to both God and the Lamb but now these heavenly beings only worship God. For a further discussion, see – Are both the Father and the Son worshipped in Revelation 5:14?
Revelation 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.”
The first song in this chapter was sung by the great multitude of redeemed humanity (Rev 7:10). This second song in the current verse is sung by angels and the twenty-four elders.
The song begins and ends with “Amen.” The origin of the term is in the Hebrew Bible (âmên). The LXX translated âmên with “may it be.” “Amen,” therefore, strongly affirms the truth of something that has been said previously. So, this song begins by affirming the truth of the song of the great multitude in verse ten.
The heavenly host offers a seven-fold praise to God that is very similar to the one in Rev 5:12, with four differences:
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- In Revelation 5:12, the seven nouns are all introduced with a single article. In Revelation 7:12, each noun has its own article.
- The nouns are listed in a different order.
- “Riches” (Rev 5:12) is replaced by “thanks” (Rev 7:12).
- The seven-fold praise in Revelation 5:12 is directed to the Lamb. Here it is directed to “our God”.
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In Revelation, the number 7 signifies completeness in time. The fact that the praise is seven-fold indicates that this praise is for all time.
Revelation 7:13
Then one of the elders answered, saying to me,
“These who are clothed in the white robes,
who are they,
and where have they come from?”
This is one of the twenty-four elders introduced in Revelation 4.
The word “answered” seems odd because John has not asked a question. But the elder discerns that the previous vision does not make sense to John and moves in to provide additional information.
The reference to white robes identifies this as the great multitude of verse nine. Therefore, this passage explains to John the vision of the great multitude in Revelation 7:9-10, rather than the worship of the heavenly host in Revelation 7:11-12. The elder’s explanation continues to the end of the chapter.
By commencing his explanation with a question, the elder provides dramatic vividness which will make the explanation easier to follow.
Revelation 7:14
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.
In verse 13, the elder asked two questions. In the current verse, he answers both these questions:
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- Who are they? – They are the ones who have washed their robes in the blood of the Lamb.
- From where have they come? – They have come out of the Great Tribulation.
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My Lord
John addressed the elder as “my Lord” (Greek: kurie mou). This is a typical term of respect in the ancient world. It is usually directed to a superior by one who is inferior in rank or age. In John 4:11, the woman at the well addressed Jesus using the same term. In that instance, the NASB translates it as “Sir.” Similarly, some Greeks said to Philip, “Sir (or, “lord,”) we wish to see Jesus” (John 12:21). For a further discussion, see – The meaning of the title kurios.
John addresses the elder respectfully as “my lord” because he saw the elders around the throne of God and he knows that that suggests a very high status in the universal order of things.
Who come out of
Many translations put this phrase in the past tense, for example, “came out of” (KJV) or “have come out” (NIV), but it translates an extremely continuous Greek expression. In other words, they did not come out of the great tribulation all at once at some point in time in the past, but over time.
Furthermore, the tense supports the idea that the great multitude is still coming out of the tribulation. If that is the meaning, they are “standing before the throne and before the Lamb” (Rev 7:9) in the sense that their dwelling in heaven is an eternal reality but not yet visibly and experientially realized. That would be similar to statements elsewhere, namely, that they are counted as raised up with Him and seated with Him in the heavenly places (Eph 2:6) and as “having already passed from death to life” (John 5:24), even while in the midst of suffering. This is the “already, not yet” perspective of the New Testament.
The Great Tribulation
To readers of Revelation who are still in the midst of “tribulation,” it is encouraging to know that those who endure with patience (Rev 13:7; 14:12) will be triumphant at the end.
The word “tribulation,” in general, means oppression and affliction (Matt 24:9; Acts 11:19; Col 1:24) or, in some instances, simply difficult circumstances (2 Cor 8:13; James 1:27). In other words, it is not limited to religious persecution. In the current verse (Rev 7:14), where it is “the great tribulation,” it refers to one particular tribulation that readers already know about. Given the context, “the great tribulation” refers to the martyrdom of God’s people described in the seals; as emphasized in the fifth seal (Rev 6:9-11).
This is the only time the phrase “the great tribulation” occurs in Revelation. Revelation 3:10 refers to “the hour of testing, that hour which is about to come upon the whole world,” but that is not limited to God’s people and might refer to the seven last plagues.
The angel in Daniel 12 referred to a similar event when he said: “There will be a time of distress such as never occurred since there was a nation until that time” (Dan 12:1). Since that verse is followed by the resurrection of God’s people (Dan 12:2), it seems to refer to the end-time catastrophic events, symbolized in Revelation by the seven last plagues and by the Sixth Seal.
In Matthew 24:21, Jesus spoke of “great tribulation” (without the article). In that case, it refers to the destruction of Jerusalem (compare with Luke 21:20).
“Great tribulation” without the article (the) in Acts 7:11 refers to the slavery in Egypt before the Exodus. This phrase also appears in Revelation 2:22, but that is a tribulation specifically on “those who commit adultery.“
They have washed their robes and
made them white in the blood of the Lamb.
The Greek word for “washed” is in the past tense, compared to the “come out” earlier in this verse, which is in the present tense. This implies that the washing was completed before they come out of the great tribulation.
It is not literally possible to make clothes white in blood. This is a metaphor:
Christ’s blood is a symbol of His death. His death refers not only to His last moment but to His final hours when He had to overcome the most severe torment and temptations possible. But His death, defined as His final hours, reflects how He overcame throughout His life. If Jesus submitted to Satan’s temptations anywhere during His life, His death would not have had any value. For a further discussion, see – Why Jesus had to die.
Why they had to wash their own robes
Revelation uses white robes as a symbol of being right with God (or justified, if one prefers Latin-sounding words). For example:
“He who overcomes will thus be clothed in white garments;
and I will not erase his name from the book of life”
(Rev 3:4-5).
So, if people are saved by grace through faith, why did these people have to wash their own robes (Rev 7:14)? This is not the only place in Revelation where it seems as if people must work for their own salvation (their white robes). For example:
“He who overcomes will thus be clothed
in white garments” (Rev 3:4-5).
“His bride has made herself ready” (Rev 19:7).
“The fine linen is the righteous acts of the saints” (Rev 19:8).
“Blessed is the one who … keeps his clothes” (Rev 16:15).
It seems, therefore, in Revelation as if people will be judged by their deeds (cf. Rev 20:12). This may seem to contradict the typical Protestant explanation of how people are saved but it is consistent with the teaching of the whole Bible (e.g., Matt 25:35-36). It is sometimes said that Paul taught something different, but he also taught that people will be judged by their deeds. For example:
“God … will render to each person
according to his deeds:
To those who by perseverance in doing good
… eternal life;
but to those who … obey unrighteousnmess,
wrath and indignation” (Rom 2:5-8; cf. 2:9-13)
“If by the Spirit you are putting to death the deeds of the body, you will live” (Rom 8:13). See Smashing Idols for a much longer list.
The Works of the Law
But if people will be judged by their deeds, why did Paul teach that “by the works of the Law no flesh will be justified” (Rom 3:20)? The reason is that the “deeds” by which people will be judged are very different from “the works of the law.” These “works of the law” must be read in their historical context. In Paul’s day, some Pharisees who became Christians argued:
“Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1).
“It is necessary to circumcise them (the Gentile Christians) and to direct them to observe the Law of Moses” (Acts 15:5).
In the view of these Christian Pharisees, sins are washed away by the external ceremonies and rituals of the law of Moses. It was to these ceremonies and rituals, of which circumcision is the main example, that Paul referred as “the works of the law.” To oppose this error, Paul stated that nobody is “justified” by the “works of the law.” For a more detailed discussion, see – Judged by deeds; not justified by the works of the law.
Saved through Faith.
But, if we are judged by our deeds, why did Paul also write, “by grace you have been saved through faith” (Eph 2:8)?
To be saved “saved through faith” is the same as to be judged by our deeds. Deeds are but the external manifestation of an internal faith:
Firstly, to be saved “through faith” does require God to judge the person’s faith.
Secondly, our “deeds” are not only what we do. That God judges our deeds means that He sees and judges the entire being, including the words, deeds, thoughts, motives, and desires. All of these things reflect the “faith” of the person.
By Grace
People are judged by their deeds but saved by grace. We are all doomed if we are to be judged by our deeds alone, for we have all sinned. God’s people DO NOT EARN salvation through their deeds. “The free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Similarly, when “Joshua was clothed with filthy garments and standing before the angel,” the angel of the LORD (Jesus?) gave instruction that the filthy garments be removed from Joshua and he said to Joshua: “See, I have taken your iniquity away” (Zech 3:3).
Judgment by deeds determines WHO must be saved. By grace is HOW those people are saved.
Conclusion
People dislike the idea of being judged by their deeds because they know that their deeds are evil. But faith must replace that fear. To have faith in God does not only mean to know that He exists; it also means to trust Him. We must be concerned about our sins but we must put our trust in God. We must know that He loves us and we must trust His promises (e.g., John 3:16).
Revelation 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.
They are before the throne of God because they have washed their robes. Since the throne of God is the governing center of the universe, to “serve Him” is to rule with Him.
Day and night
This phrase occurs five times in the book of Revelation (Rev 4:8; 7:15; 12:10; 14:11; 20:10) and means “constantly” or “continually.” Day and night together constitute the whole of time. On earth, daily toil is suspended so people can rest during the night. But, in heaven, there will be no weariness or a need for rest.
In His Temple
This is the temple (Greek: naô) in heaven, which is mentioned frequently in the book of Revelation (Rev 8:3-5; 11:19; 15:5-8, etc.).
While there is a temple in this verse, there is no temple in the New Jerusalem (Rev 21:22): “I saw no temple in it.” I would like to explain this as follows:
There is no physical temple in heaven. The temple on earth was a symbolic representation of heavenly realities; of how God deals with sin. An example of this symbolism is: “He who overcomes, I will make him a pillar in the temple“ (Rev 3:12).
John’s visions use things from the Old Testament as symbols. These include the temple. These visions use the throne of God, which is in His temple (Rev 16:17), as a symbol of God’s presence, as confirmed by Revelation 21:22:
“The Lord God the Almighty
and the Lamb are its temple.”
He who sits on the throne
will spread his tabernacle over them.
Revelation 21:3, describing the eternal home of the saved, after the New Jerusalem has come down from heaven to earth (Rev 21:2-3), also refers to God’s “tabernacle:”
“Behold, the tabernacle of God is among men,
and He will dwell among them.”
The similarity of the two phrases implies that to “spread His tabernacle over them,” means that God will “dwell among them.” God is omnipresent and, therefore, cannot be limited to one physical location within the universe. Perhaps “spread his tabernacle over them” must be understood as equivalent to the Lord’s prayer:
“Your kingdom come.
Your will be done,
On earth as it is in heaven” (Matt 6:10).
The word “will” perhaps means that this verse describes the time BEFORE the return of Christ.
The word “tabernacle” is another connection to the Feast of Tabernacles (or “booths”).
Revelation 7:16
They will hunger no longer,
nor thirst anymore;
nor will the sun beat down on them,
nor any heat
This is a series of four negatives. It tells us what the life of eternity will not be like, in sharp contrast to the experience of the wicked in the fourth bowl plague (Rev 16:8):
“The fourth angel poured out his bowl upon the sun, and it was given to it to scorch men with fire. Men were scorched with fierce heat” (Rev 16:8-9).
In this life, being a believer is no guarantee of adequate food and drink and certainly does not guarantee physical comfort. But, in eternity, things will be different.
In the New Jerusalem, the sun won’t even be needed “for the glory of God has illumined it, and its lamp is the Lamb” (Rev 21:23).
This whole verse is one of the strongest verbal parallels to the Old Testament in the whole book of Revelation for Isaiah 49:10 promised that, after Israel’s return from exile in Babylon, “they will neither hunger nor thirst, nor will the desert heat or the sun beat upon them“ (NIV). This promise was never literally fulfilled to Old Testament Israel, but here Revelation re-activates it and applies it spiritually to New Earth and the New Jerusalem.
Revelation 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.
If this was the end of the Book of Revelation, we would not have noticed anything missing. Although it is still fairly early in the book of Revelation, this passage describes the glorious eternal life of the redeemed, as described in more detail in Revelation 21-22.
The Lamb in the Center of the Throne
The Lamb is not “around the throne” like the elders and the angels (Rev 4:4; 5:11) or “before the throne” like the great multitude (Rev 7:9, 15); He is “in the center of the throne.” This confirms that He ascended God’s throne when He moved from “between the throne … and the elders” (Rev 5:6) to take the sealed book (Rev 5:7). As He said, “I … sat down with My Father on His throne” (Rev 3:21). He had been “exalted to the right hand of God” (Acts 2:33; 7:55; Rom 8:34; etc.).
Their Shepherd
That “the Lamb” will be “their shepherd” is a bit ironic, but shows the symbolic nature of Revelation.
Springs of the Water of Life
Revelation 22:17 also mentions “the water of life.” This “water” is still another allusion to the Feast of Booths. Zechariah 14 predicts the return of Christ and the new world and connects the “living waters” to “the Feast of Booths:”
“A day is coming” (Zech 14:1) when “the LORD will … fight against those nations” (Zech 14:3). “Then the LORD, my God, will come, and all the holy ones with Him” (Zech 14:5; cf. Rev 19:11-14). “In that day there will be no light; the luminaries will dwindle” (Zech 14:6).
“Living waters will flow out of Jerusalem” (Zech 14:8) “and the LORD will be king over all the earth” (Zech 14:9). “Any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the LORD of hosts, and to celebrate the Feast of Booths” (Zech 14:16).
And God will wipe away every tear from their eyes.
Revelation 21:4 repeats this statement. The sorrow that the Innumerable Multitude suffered during the Tribulation will come to an end. Eternal life will be similar to life on earth today, but with all unhappy things removed and joyous things added.
Who is the multitude before the throne?
The great multitude before the throne in Revelation 7:9-17 seems very different from the 144,000 (Rev 7:1-8):
| The 144,000 | Multitude before the Throne |
| Exactly numbered | Cannot be counted |
| From the tribe of Israel | From all nations |
| On earth | Before the throne of God |
| Before the four winds are released (Rev 7:1-3) |
After the Great Tribulation (Rev 7:14) |
A Hear/See Combination
However, some argue that the multitude before the throne is the same as the 144,000 because this is one of the hear/see-combinations in Revelation where John first hears about something and then sees something completely different, but the two things really are the same. For example:
In Revelation 5:5-6, John first hears about a lion and then sees a lamb, but both symbolize Christ.
John first hears that the woman sits on “many waters” (Rev 17:1) but then he sees that she sits on a scarlet beast with seven heads (Rev 17:3).
In the same way, John never sees the 144000. He only hears their number (Rev 7:4). But when he looks, he sees a great multitude that no one can number (Rev 7:9).
Different perspectives of the same thing
This article proposes that what John first hears and then sees in these hear/see combinations are not exactly the same but different perspectives of the same thing:
The lion and the lamb symbolize two different roles which Christ has. On earth, He was a lamb. But, when He returns, He will be a lion and tread “the wine press of the fierce wrath of God, the Almighty” (Rev 19:15). The lamb and the lion, therefore, symbolize different phases of His work.
The waters and the beast on which the woman sits, similarly, are two different perspectives of humanity:
The “waters” symbolize all the peoples of the world (Rev 17:15).
The beast, on the other hand, has “seven heads and ten horns” (Rev 17:3). The seven heads are the seven phases of the beast (cf. Rev 17:9-10) and the ten horns symbolize the confederacy of “kings” that will oppose God in the end-time (cf. Rev 17:12). The beast, therefore, also symbolizes humanity but humanity divided into nations and kingdoms.
In the same way, the 144,000 and the multitude before the throne are not exactly the same but different perspectives of God’s people. To explain:
A Different Time
The sixth seal has been interpreted as the return of Christ. In it, the multitude hiding in the mountains says:
“Fall on us and hide us from the presence
of Him who sits on the throne,
and from the wrath of the Lamb;
for the great day of their wrath has come,
and who is able to stand” (Rev 6:16-17)?
In other words, their question is, who is able to stand when Christ returns? Revelation 7 answers this question in two ways:
The first part (7:1-8) jumps back to the time BEFORE His return to describe the sealing of God’s end-time people. Another article concluded that the seal of God will empower God’s people to remain faithful during the end-time crisis.
The second part (7:9-17) describes an innumerable multitude from all the nations, “standing before the throne and before the Lamb” (Rev 7:9). The words “stand,” “throne,” and “Lamb” identify them as the ultimate answer to the question of the multitude hiding in the mountains. That question implies that the multitude before the throne is described on “the great day of their wrath” – interpreted as Christ’s return; AFTER the four winds have already run their course. They, therefore, describe God’s people at a later time than the 144,000.
Different People
The innumerable multitude and the 144,000 also do not include the same people. To explain:
The innumerable multitude is “clothed in white robes” (Rev 7:9). This reminds us of the fifth seal which describes a specific point in history when God’s slain people cry for revenge but are given white robes and told to wait for “their fellow servants … who were to be killed even as they had been” (Rev 6:9-11). This point in history divides God’s people between:
-
-
- Those who have already been “slain because of … the testimony which they had maintained” (Rev 6:9) and
- Those who must still be “killed even as they had been” (Rev 6:11).
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In the fifth seal, white robes are given to the first group (Rev 6:11). By implication, the second group will also receive white robes. Since they are dressed in white robes, the multitude before the throne includes BOTH groups.
This is confirmed by the statement that the innumerable multitude comes out of “the great tribulation” (Rev 7:14). Given the context, this “great tribulation” refers to the slaughtering of God’s people as described in the first five seals. Since both groups in the fifth seal are martyred, both groups come out of “the great tribulation.“
But the 144,000 include only the second group:
Another article has concluded that “the seal of the living God,” with which the 144,000 are sealed, comes down out of heaven (Rev 7:2) at the specific time in history to which the fifth seal refers. This means that the 144,000 are only the second group in the fifth seal, namely, God’s end-time people. The multitude before the throne, therefore, includes both the 144,000 and God’s people who have been slain before the point in history in the fifth seal.
For a related discussion, see, – Is there really a hearing/seeing theme in Revelation?
When – At what time are they described?
Another question is, what time is described in Revelation 7:9-17? In particular, does this passage describe the multitude standing before the throne before or after the return of Christ?
After His Return
The following seems to indicate that it describes the time AFTER His Return:
1) They stand before the throne, which is in heaven (Rev 11:19 & 16:17).
2) Revelation 6:17 asks, “who is able to stand” on “the great day of their wrath?” Since the multitude standing before the throne is the answer to that question, they are described on “the great day of their wrath,” which has been interpreted as Christ’s return.
3) As discussed, the palm branches in their hands foreshadow the bliss of eternity.
Before His Return
However, the New Testament sometimes describes things that are a permanent and eternal reality, but not yet visibly realized, as if they already happened (e.g., John 5:24; Rev 13:8). Revelation, similarly, often depicts God’s people on earth as if they are already in heaven (Rev 13:6-7; 14:1-5; 15:2). This may also apply to Revelation 7:9-17.
An important aspect of Revelation 7:9-17 is the verb tenses. Prophets normally describe visions in the past tense because the vision was a past experience for the prophet. So, the prophet may even describe events that lie in the prophet’s future in the past tense. However, Revelation sometimes switches to the present and future tenses. That must be significant. In Revelation 7:9-17:
Revelation 7:11-12, describing the song of the heavenly beings, is in the past tense.
Revelation 7:15-17, describing what God will do for His people, is in the future tense. For example: “God will wipe every tear.“
On the other hand, the description of the multitude before the throne is in the present tense. For example, they “come out of the great tribulation” (Rev 7:14). This implies this great multitude is still coming out of the great tribulation. That would mean that Revelation 7 describes the multitude before the throne BEFORE the return of Christ.
Proposal
After the description of Christ’s return at the end of Revelation 6, Revelation 7:1-8 jumps back in time to describe the sealing of the 144,000. It is proposed that the description of the great multitude before the throne (Rev 7:9) continues exactly where Revelation 6 left off. In other words, the multitude hiding in the mountains (Rev 6:15-17) and the multitude standing before the throne describe the same point in history, namely, a point in time during the return of Christ.