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Commentary on Revelation 7 verses 1–12
Here we have, I. An account of the restraint laid upon the winds. By these winds we suppose are meant those errors and corruptions in religion which would occasion a great deal of trouble and mischief to the church of God. Sometimes the Holy Spirit is compared to the wind: here the spirits of error are compared to the four winds, contrary one to another, but doing much hurt to the church, the garden and vineyard of God, breaking the branches and blasting the fruits of his plantation. The devil is called the prince of the power of the air; he, by a great wind, overthrew the house of Job's eldest son. Errors are as wind, by which those who are unstable are shaken, and carried to and fro, Eph 4:14. Observe, 1. These are called the winds of the earth, because they blow only in these lower regions near the earth; heaven is always clear and free from them. 2. They are restrained by the ministry of angels, standing on the four corners of the earth, intimating that the spirit of error cannot go forth till God permits it, and that the angels minister to the good of the church by restraining its enemies. 3. Their restraint was only for a season, and that was till the servants of God were sealed in their foreheads. God has a particular care and concern for his own servants in times of temptation and corruption, and he has a way to secure them from the common infection; he first establishes them, and then he tries them; he has the timing of their trials in his own hand.
II. An account of the sealing of the servants of God, where observe, 1. To whom this work was committed - to an angel, another angel. While some of the angels were employed to restrain Satan and his agents, another angel was employed to mark out and distinguish the faithful servants of God. 2. How they were distinguished - the seal of God was set upon their foreheads, a seal known to him, and as plain as if it appeared in their foreheads; by this mark they were set apart for mercy and safety in the worst of times. 3. The number of those that were sealed, where observe, (1.) A particular account of those that were sealed of the twelve tribes of Israel - twelve thousand out of every tribe, the whole sum amounting to a hundred and forty-four thousand. In this list the tribe of Dan is omitted, perhaps because they were greatly addicted to idolatry; and the order of the tribes is altered, perhaps according as they had been more or less faithful to God. Some take these to be a select number of the Jews who were reserved for mercy at the destruction of Jerusalem; others think that time was past, and therefore it is to be more generally applied to God's chosen remnant in the world; but, if the destruction of Jerusalem was not yet over (and I think it is hard to prove that it was), it seems more proper to understand this of the remnant of that people which God had reserved according to the election of grace, only here we have a definite number for an indefinite. (2.) A general account of those who were saved out of other nations (Rev 7:9): A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues. Though these are not said to be sealed, yet they were selected by God out of all nations, and brought into his church, and there stood before the throne. Observe, [1.] God will have a greater harvest of souls among the Gentiles than he had among the Jews. More are the children of the desolate than of the married woman. [2.] The Lord knows who are his, and he will keep them safe in times of dangerous temptation. [3.] Though the church of God is but a little flock, in comparison of the wicked world, yet it is no contemptible society, but really large and to be still more enlarged.
III. We have the songs of saints and angels on this occasion, Rev 7:9-12, where observe,
1.The praises offered up by the saints (and, as it seems to me, by the Gentile believers) for the care of God in reserving so large a remnant of the Jews, and saving them from infidelity and destruction. The Jewish church prayed for the Gentiles before their conversion, and the Gentile churches have reason to bless God for his distinguishing mercy to so many of the Jews, when the rest were cut off. Here observe, (1.) The posture of these praising saints: they stood before the throne, and before the Lamb, before the Creator and the Mediator. In acts of religious worship we come nigh to God, and are to conceive ourselves as in his special presence; and we must come to God by Christ. The throne of God would be inaccessible to sinners were it not for a Mediator. (2.) Their habit: they were clothed with white robes, and had palms in their hands; they were invested with the robes of justification, holiness, and victory, and had palms in their hands, as conquerors used to appear in their triumphs: such a glorious appearance will the faithful servants of God make at last, when they have fought the good fight of faith and finished their course. (3.) Their employment: they cried with a loud voice, saying, Salvation to our God who sitteth upon the throne, and to the Lamb. This may be understood either as a hosannah, wishing well to the interest of God and Christ in the church and in the world, or as a hallelujah, giving to God and the Lamb the praise of the great salvation; both the Father and the Son are joined together in these praises; the Father contrived this salvation, the Son purchased it, and those who enjoy it must and will bless the Lord and the Lamb, and they will do it publicly, and with becoming fervour.
2.Here is the song of the angels (Rev 7:11, Rev 7:12), where observe, (1.) Their station - before the throne of God, attending on him, and about the saints, ready to serve them. (2.) Their posture, which is very humble, and expressive of the greatest reverence: They fell before the throne on their faces, and worshipped God. Behold the most excellent of all the creatures, who never sinned, who are before him continually, not only covering their faces, but falling down on their faces before the Lord! What humility then, and what profound reverence, become us vile frail creatures, when we come into the presence of God! We should fall down before him; there should be both a reverential frame of spirit and a humble behaviour in all our addresses to God (3.) Their praises. They consented to the praises of the saints, said their Amen thereto; there is in heaven a perfect harmony between the angels and saints; and then they added more of their own, saying, Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. Here, [1.] They acknowledge the glorious attributes of God - his wisdom, his power, and his might. [2.] They declare that for these his divine perfections he ought to be blessed, and praised, and glorified, to all eternity; and they confirm it by their Amen. We see what is the work of heaven, and we ought to begin it now, to get our hearts tuned for it, to be much in it, and to long for that world where our praises, as well as happiness, will be perfected.
And how great, too, are those things which in the meantime are happening in that respect on our behalf! Something is given for an example, that the anger of an avenging God may be known. But the day of judgment is still future which the Holy Scripture denounces, saying, "Howl ye, for the day of the Lord is at hand, and destruction from God shall come; for, lo, the day of the Lord cometh, cruel with wrath and anger, to lay the earth desolate, and to destroy the sinners out of it." And again: "Behold, the day of the Lord cometh, burning as an oven; and all the aliens and all that do wickedly shall be as stubble, and the day that cometh shall burn them up, saith the Lord." The Lord prophesies that the aliens shall be burnt up and consumed; that is, aliens from the divine race, and the profane, those who are not spiritually new-born, nor made children of God. For that those only can escape who have been new-born and signed with the sign of Christ, God says in another place, when, sending forth His angels to the destruction of the world and the death of the human race, He threatens more terribly in the last time, saying, "Go ye, and smite, and let not your eye spare. Have no pity upon old or young, and slay the virgins and the little ones and the women, that they may be utterly destroyed. But touch not any man upon whom is written the mark." Moreover, what this mark is, and in what part of the body it is placed, God sets forth in another place, saying, "Go through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof." And that the sign pertains to the passion and blood of Christ, and that whoever is found in this sign is kept safe and unharmed, is also proved by God's testimony, saying, "And the blood shall be to you for a token upon the houses in which ye shall be; and I will see the blood, and will protect you, and the plague of diminution shall not be upon you when I smite the land of Egypt." What previously preceded by a figure in the slain lamb is fulfilled in Christ, the truth which followed afterwards. As, then, when Egypt was smitten, the Jewish people could not escape except by the blood and the sign of the lamb; so also, when the world shall begin to be desolated and smitten, whoever is found in the blood and the sign of Christ alone shall escape.
"And I saw another angel ascending from the east, having the seal of the living God" He speaks of Elias the prophet, who is the precursor of the times of Antichrist, for the restoration and establishment of the churches from the great and intolerable persecution. We read that these things are predicted in the opening of the Old and New Testament; for He says by Malachi: "Lo, I will send to you Elias the Tishbite, to turn the hearts of the fathers to the children, according to the time of calling, to recall the Jews to the faith of the people that succeed them." And to that end He shows, as we have said, that the number of those that shall believe, of the Jews and of the nations, is a great multitude which no man was able to number. Moreover, we read in the Gospel that the prayers of the Church are sent from heaven by an angel, and that they are received against wrath, and that the kingdom of Antichrist is cast out and extinguished by holy angels; for He says: "Pray that ye enter not into temptation: for there shall be a great affliction, such as has not been from the beginning of the world; and except the Lord had shortened those days, no flesh should be saved." Therefore He shall send these seven great archangels to smite the kingdom of Antichrist; for He Himself also thus said: "Then the Son of man shall send His messengers; and they shall gather together His elect from the four corners of the wind, from the one end of heaven even to the other end thereof." For, moreover, He previously says by the prophet: "Then shall there be peace for our land, when there shall arise in it seven shepherds and eight attacks of men; and they shall encircle Assur," that is, Antichrist, "in the trench of Nimrod," that is, in the nation of the devil, by the spirit of the Church. Similarly when the keepers of the house shall be moved. Moreover, the Lord Himself, in the parable to the apostles, when the labourers had come to Him and said, "Lord, did not we sow good seed in Thy field? whence, then, hath it tares? answered them, An enemy hath done this. And they said to Him, Lord, wilt Thou, then, that we go and root them up? And He said, Nay, but let both grow together until the harvest; and in the time of the harvest I will say to the reapers, that they gather the tares and make bundles of them, and burn them with fire everlasting, but that they gather the wheat into my barns." The Apocalypse here shows, therefore, that these reapers, and shepherds, and labourers, are the angels. And the trumpet is the word of power. And although the same thing recurs in the phials, still it is not said as if it occurred twice, but because what is decreed by the Lord to happen shall be once for all; for this cause it is said twice. What, therefore, He said too little in the trumpets, is here found in the phials. We must not regard the order of what is said, because frequently the Holy Spirit, when He has traversed even to the end of the last times, returns again to the same times, and fills up what He had before failed to say. Nor must we look for order in the Apocalypse; but we must follow the meaning of those things which are prophesied. Therefore in the trumpets and phials is signified either the desolation of the plagues that are sent upon the earth, or the madness of Antichrist himself, or the cutting off of the peoples, or the diversity of the plagues, or the hope in the kingdom of the saints, or the ruin of states, or the great overthrow of Babylon, that is, the Roman state.
This was revealed long ago to Ezekiel concerning him who was clothed in a fine linen robe and who sealed the foreheads of those who mourned so that the righteous would not be destroyed along with the wicked, since the virtue of the saints is hidden and is unknown even to the angels. This is shown also here to the blessed [John], that a preeminent holy power encourages the avenging holy angels to do nothing until they might recognize the servants of the truth by virtue of their having been sealed. Although this has happened partially long ago when those who believed in Christ fled from the siege of Jerusalem by the Romans into very many destinations, the great James having showed to blessed Paul their great number, then, as has been said, this will especially occur at the coming of the antichrist when the seal of the life-giving cross will separate from the faithless the faithful who bear without shame and with boldness the sign of Christ before the impious. Therefore, the angel says, “Do not harm the earth of the sea or the trees, until we have sealed the servants of our God upon their foreheads.” Just as the creation, created for our sakes, shares in the torments with us who are being chastised, so too it will be made clean with the saints who are being glorified. Through these words we learn that the virtuous will require the power of angelic assistance before the arrival of the trials which come because of the seal of the Spirit which is given to us. [We learn further] that this seal will reveal its power to that extent that we add our own work to it, for everything remains without aid which by its own will wills not to be aided.
Do not harm the earth or the sea or the trees. Since the Lord has suffered, not only has the power of the adversary been crushed, but also the dominion of worldly principalities, as we both see with our eyes and read in the statue that the stone from the mountain shattered.
Until we have sealed the servants of our God on their foreheads? For this reason, the dominion of the nations has been broken, so that the faces of the saints could be freely marked with the sign of faith, to which they had resisted. For the very shape of the cross signifies the Lord's kingdom extended everywhere, as the ancient saying proves: Look at the world divided into four distinct parts, to prove that the kingdom of faith holds all things.
For it was not in vain that the tetragrammaton, the name of the Lord, was written on the forehead of the high priest, because this is the sign on the forehead of the faithful, about which it is sung in the Psalm for the winepresses: O Lord, our Lord, how admirable is Your name in all the earth (Ps. 8), and so forth, until it says: That You may destroy the enemy and the avenger (Ibid.).
And I saw another angel ascending from the rising of the sun, having the sign of the living God; and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying: Hurt not the earth, nor the sea, nor the trees, till we sign the servants of our God in their foreheads. Christ is an angel because we know he announced the joys of the new life to the world, he about whom it is said, angel of great counsel. [Is. 9:6 acc. to LXX, where the verse is number 5.] The ascent from the rising of the sun meant here is the one by which, starting from the Resurrection itself, which sprang up like a new sun, he grew and filled up the whole world, and illuminated it with the evangelical teaching. With that voice he also prevented the noxious power of the four angels from doing harm, and destroyed it in both initiators and subordinates at the same time; whence Nebuchadnezzar also saw a stone cut out of a mountain without hands strike the aforesaid statue on its iron feet and break it in pieces. [Dan. 2:34] By this stone is represented the Lord Jesus Christ, begotten of Jewish stock without conjugal act, who struck the statue on the feet and made it fall, because he reached the extremity of the kingdom of the Romans with the preaching of the Word, and converted the aforesaid kingdoms of the world to rebuild them wholesomely. This same Mediator is said to have the sign of the living God, that is the mystery of the cross. By the fact that he says not “till I sign” but till we sign, he shows that there are in him many people through whom that mystery is being fulfilled. When he says in their foreheads, he indicates the inner forehead, for we smear both side posts with the blood of the Lamb, [Ref. to Ex. 12:5 et seq.] and it is no use for anyone to wear it on the outside if they do not also receive it on the inside, because faith without works is idle. [James 2:20 acc. to the Greek version.]
But now the seal is set, and the prophet, foreseeing in spirit, said: "The light of your face, Lord, has been marked upon us." (Ps. 4:6) It is well, then, that no one be wronged until those worthy of salvation among the Jews are sealed, so that the righteous do not suffer alongside the unwilling sinners.
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SUMMARY
Revelation 7:3 serves as a pivotal interlude within the apocalyptic visions, depicting a divine command to halt impending environmental devastation. This pause in judgment is explicitly for the purpose of sealing God's servants, marking them for divine protection and ownership before the full outpouring of wrath is unleashed upon the earth, sea, and trees. The verse underscores God's meticulous care for His faithful people amidst global upheaval, demonstrating His sovereignty over both judgment and preservation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 7:3 employs several powerful literary devices. Personification is evident in the angels being commanded to "hurt" the earth, sea, and trees, giving agency to these natural elements as if they could be directly harmed by the angels' actions. The most prominent device is Symbolism, where the "seal" represents divine ownership, protection, and authentication, distinguishing God's faithful from those who will face judgment. The "foreheads" symbolize a public and undeniable declaration of allegiance. The entire passage functions as an Interlude, a pause in the narrative flow of the seals, designed to highlight God's mercy and His focus on His people before the judgments resume. This creates a moment of Suspense, as the audience is made aware that destruction is imminent but temporarily withheld for a crucial divine purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 7:3 profoundly articulates God's unwavering commitment to His covenant people, even amidst the most severe global judgments. It reveals a God who is not only just in His wrath but also merciful and protective towards those who are His own. The sealing signifies an act of divine election and preservation, ensuring that while the world experiences tribulation, God's true followers are marked out for spiritual security and ultimate salvation. This divine intervention demonstrates God's absolute sovereignty over all creation and the timing of prophetic events, reinforcing the truth that no judgment can proceed without His express permission and until His purposes for His people are fulfilled. It provides immense comfort and assurance that believers are never outside the scope of God's watchful eye and protective hand.
REFLECTION AND APPLICATION
Revelation 7:3 offers profound reassurance to believers living in a world often characterized by chaos, uncertainty, and the looming specter of judgment. It reminds us that our God is sovereign, not only over the unfolding of history and the execution of justice but also over the protection of His beloved children. The "seal" on the forehead is a powerful metaphor for the Holy Spirit's indwelling, marking us as belonging to God and guaranteeing our spiritual inheritance. This security is not a license for complacency but an impetus for faithful living, knowing that our ultimate destiny is secure in Christ. In times of global distress or personal tribulation, this verse calls us to trust in God's perfect timing and His unwavering commitment to His promises. It encourages us to live as true "servants of our God," demonstrating our allegiance through obedience and unwavering faith, confident that He will preserve us for His eternal kingdom.
Questions for Reflection
FAQ
What does "sealed in their foreheads" mean literally or symbolically?
Answer: While some interpretations suggest a literal, visible mark, the prevailing theological understanding is that the "seal in their foreheads" is primarily symbolic. It represents a divine act of identification, ownership, and spiritual protection. The forehead, being a prominent and visible part of the body, symbolizes an open and undeniable declaration of allegiance to God. This mark signifies that these individuals are set apart, belonging to God, and are therefore protected from the spiritual judgments and wrath directed at the ungodly, though not necessarily from all physical suffering or martyrdom. It's a spiritual reality, a divine claim, much like the Holy Spirit "seals" believers in the New Testament as a down payment of their inheritance (Ephesians 1:13-14).
Who are "the servants of our God" mentioned in this verse?
Answer: The "servants of our God" in Revelation 7:3 are immediately identified in the subsequent verses (Revelation 7:4-8) as 144,000 individuals, 12,000 from each of the twelve tribes of Israel. There is ongoing debate among scholars regarding whether this number and tribal designation should be interpreted literally or symbolically. Those who interpret it literally see it as a specific group of Jewish believers preserved during the tribulation. Those who interpret it symbolically view the 144,000 as representing the complete number of God's redeemed people, the spiritual Israel, drawn from both Jewish and Gentile believers, who are uniquely preserved or commissioned during this period. Regardless of the precise identity, the core message remains that God has a distinct people whom He protects and sets apart for His purposes.
CHRIST-CENTERED FULFILLMENT
Revelation 7:3, while set in the context of Old Testament imagery and apocalyptic judgment, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The "sealing" of God's servants is a direct consequence of Christ's redemptive work, which establishes the new covenant and secures believers for eternity. It is through faith in the Lamb who was slain that individuals become "servants of our God" and are granted this divine protection. The very concept of God's people being marked for salvation echoes the Passover, where the blood on the doorposts secured the firstborn from judgment, a powerful type of Christ's atoning blood that protects believers from eternal wrath (Exodus 12:13). Furthermore, the Holy Spirit, whom Christ promised and sent (John 14:16-17), is explicitly described as the "seal" by which believers are marked for the day of redemption (Ephesians 4:30). Thus, the protective seal in Revelation 7:3 is a manifestation of Christ's ongoing intercession and His sovereign power to preserve those whom the Father has given Him, ensuring that none are lost (John 17:12). The delay of judgment for the sake of sealing highlights Christ's patience and His desire that all who believe in Him might be gathered into His fold before the final consummation of all things.