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from the tribe of Naftali 12,000
from the tribe of M’nasheh 12,000
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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 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.
“From the tribe of Asher, twelve thousand.” Asher is interpreted “blessing,” through which are revealed those who are worthy of dominical blessings because of their life and are made worthy of standing at the right hand of Christ and are shown to be sons of the light and of the day. “From the tribe of Naphtali, twelve thousand.” Naphtali is interpreted “prayer,” through which those are characterized who are bound to God through unceasing prayer. “From the tribe of Manasseh, twelve thousand.” Manasseh is interpreted “forgetfulness,” that is, it refers to those who on account of love for God, have forgotten the things from the past and the homes of their fathers.
Of the tribe of Juda, were twelve thousand signed: Of the tribe of Ruben, twelve thousand signed: Of the tribe of Gad, twelve thousand signed: Of the tribe of Aser, twelve thousand signed: Of the tribe of Nephthali, twelve thousand signed: Of the tribe of Manasses, twelve thousand signed: Of the tribe of Simeon, twelve thousand signed: Of the tribe of Levi, twelve thousand signed: Of the tribe of Issachar, twelve thousand signed: Of the tribe of Zabulon, twelve thousand signed: Of the tribe of Joseph, twelve thousand signed: Of the tribe of Benjamin, twelve thousand signed. If we go back to the story of Genesis, we find the names of these introduced according to the birth of each of them, not at all in this order: for Juda is there put in the fourth place, here in the first; Ruben there in the first place, here in the second; Gad there in the eighth place, here in the third; Aser there in the ninth place, here in the fourth; Nephthali there in the seventh place, here in the fifth; Manasses there in the ninth place, here in the sixth; Simeon there in the second place, here in the seventh; Levi there in the third place, here in the eighth. Only Issachar, Zabulon, Joseph, and Benjamin are put in the same place here as there. Dan, the fifth son of Jacob, is altogether excluded from this spiritual list. We easily find out why this was done if we stop concentrating on the birth of the flesh and search for their spiritual lineage in the names with their interpretations. So Juda translates to “confession” or “laudation.” What else does this name's interpretation indicate but the confession of sins and the praise of virtues? Though the word “confession” appears to be sometimes used for “praise,” whence the Lord, who had no sin whatsoever, said, I confess to thee, O Father, etc. [Matt. 11:25] By Ruben, which means “he who sees the child” or “they who see the child,” are represented the very works of virtues, for the fruit of good works is often symbolized by the word “children,” according to this: Mayest thou see thy children' s children, [Ps. 127:6] which means the virtues born from your virtues. Then since works of virtues must serve the progress of others, he is rightly called “he who sees the child.” This means that we should show others the things in which we see we have progressed, according to this saying of the Lord: that they may see your good works, and glorify your Father who is in heaven. [Matt. 5:16] It is therefore right for Juda to be put first and for Ruben to follow, because if we do not renounce bad actions through confession, we cannot be instructed for right and prescribed actions. So who would not see now that if he had begun with the firstborn in the flesh and put Juda in the fourth place, he would have been bound to confuse the spiritual lineage of the Church? Then, since those who do good works are usually always tested by temptation, it is right for Ruben to be followed by Gad, which means “temptation;” and since those who are girded with divine strength prove to be strong against temptation, it fits them well because the same Gad also means “girded.” Since we ought to direct the end of our good struggles towards God rather than towards the facade of human praise, the aforesaid Gad also means “robber,” as if he acquired secretly the goods of the heart to offer them to God in order that they may be approved, rather than exposed them to human eyes in order that they may be exalted. So since the tribulation inflicted on them tests the elect and crowns them after the test, it is right for Gad to be followed by Aser, which means “blessed;” and since the warriors of the Church, strengthened by the promise of blessedness, are prompted by feelings of love to spread even among the wicked, it is fitting for Aser to be followed by Nephthali, which means “wideness.” Since when they run through this greatest commandment of love, they both forget the things that are behind and stretch forth [Cf. Phil. 3:13] to the eternal riches that are to come, it is appropriate for Nephthali to be followed by Manasses, which is taken to mean “having forgotten” or “necessity:” “having forgotten” because he has only let go of what was behind, and “necessity” because he has not yet reached what he is stretching towards. Since their desire is often put off for a long time, it is right for Manasses to be followed by Simeon, which translates to “I have heard sorrow;” but those who hear sorrow must necessarily also hear “the name of the dwelling,” which Simeon also seems to mean, so that those who mourn in the tabernacle of decay should rejoice in the dwelling of eternal rest. As for what kind of people all these are, it is indicated by the one listed next, Levi, which means “added;” for such people, going further than the general commandments, add many things that have not been ordered, like celibacy in holy virginity, and all other things of the kind: since these things are not ordered, but advised, it is necessarily the case that non-ordered things are being voluntarily added. It is quite fitting for these people that Levi is followed by Issachar, which translates to “reward,” because an exceptional and special reward is owed to those who do these things; whence Jeremiah says to one of them, Let thy voice cease from weeping, and thy eyes from tears: for there is a reward for thy work, saith the Lord. [Jer. 31:16] However, before people doing such things are rewarded, persecutions are usually inflicted on them, and test them, but do not overcome them. Therefore it is not without good reason that Issachar is followed by Zabulon, which means “dwelling of strength,” for any of these people becomes its dwelling when power is made perfect in infirmity. [2 Cor. 12:9] Then, since they freely expend the talent of the divine Word not only for their friends in time of peace, but also for their enemies in the very middle of persecution, it is fitting for Zabulon to be followed by Joseph, which means “increment;” for in order to make profit off the money they have received, they do not hesitate to expend it even for their enemies. Then, so that you should understand that all these are to be placed on the right hand of the eternal King, it is beautiful that Benjamin, which means “son of the right hand,” comes in the last place, as if he himself were the end of the sequence, where the happiness of the eternal reward is promised. Therefore the holy Church is clearly shown to be, in Juda, praiseworthy through confession; in Ruben, fruitful in good works; in Gad, tested by the trials of temptations; in Aser, blessed after overcoming the temptations; in Nephthali, widened by love; in Manasses, forgetting the things that are behind and stretching forth to the things that are to come; in Simeon, as if it were so far sad in the valley of weeping, but rejoicing in hope at the dwellings of heavenly citizens; in Levi, beautiful in virginity and extremely abundant in pious mercy; in Issachar, resting on the expectation of the future reward; in Zabulon, crowned with martyrdom; in Joseph, enriched with the doubled talent of spiritual substance; and in Benjamin it is demonstrated to have been allotted the right hand, which is eternal happiness. However, let no one think that there are twelve vocations in the Church, since there are only three, namely the virtues of virgins, celibates, and good married people. Among all this, we should by no means omit the question of why Dan, who is undoubtedly a son of Jacob, is, whether in Genesis or in Exodus, counted with all his brothers, but was rejected from the spiritual list in this Apocalypse, while Manasses, who was born among strangers, and was indubitably not his son although he was adopted as his son, [Gen. 41:50-51 and 48:1-5] seems to have been substituted in the sixth place. So, “Dan” translates to “the judgment” or “the judging one of the Hebrews who pass by.” What is this “judgment of the Hebrews who pass by” but the rejection of the old priesthood? Therefore Dan, rejected from the spiritual list, teaches us by the very interpretation of his name that in the sixth age of the world the perfidious Jewish people was, by a mysterious but just judgment, altogether expelled from its place and lost the dignity of priesthood, while Manasses, that is the people of the Gentiles, gained by grace to be substituted in its place.
The equality is according to the number of those sealed and also those who have believed from each tribe. It hints at an equal zeal and a unanimous confession of faith, even if from this tribe more were saved and believed in Christ, and from another fewer, He who was dishonored by the Jews; but by us and indeed by all the heavenly creation is now worshiped, always and forever and unto the ages of ages. Amen.
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SUMMARY
Revelation 7:6 continues the enumeration of the 144,000 servants of God who are sealed for divine protection before the outpouring of God's wrath. This verse specifically lists three of the twelve tribes of Israel—Aser, Nepthalim, and Manasses—each contributing twelve thousand individuals to this divinely appointed and preserved group. The meticulous accounting underscores God's precise knowledge of His people and His unwavering commitment to their preservation amidst impending global judgments.
CONTEXT
Literary Context: Revelation chapter 7 serves as a crucial interlude, a "parenthesis" of grace and divine preservation, positioned between the opening of the sixth seal and the seventh seal. The preceding verses (Revelation 6) describe cosmic disturbances, widespread fear, and the question, "Who is able to stand?" (Revelation 6:17). Chapter 7 answers this question by introducing the sealing of the 144,000, who are identified as "servants of our God" (Revelation 7:3). This act of sealing provides a mark of divine ownership and protection, safeguarding them from the destructive judgments that are about to fall upon the earth, particularly those affecting the land, sea, and trees, as hinted at in Revelation 7:3. The specific enumeration of tribes, including Aser, Nepthalim, and Manasses in verse 6, emphasizes the systematic and intentional nature of this divine selection.
Historical & Cultural Context: The concept of "tribes" is deeply rooted in ancient Israelite identity, tracing back to the twelve sons of Jacob (Israel). Tribal affiliation was central to social, religious, and military organization throughout Israel's history. While the list of tribes in Revelation 7 deviates from traditional Old Testament genealogies (e.g., the omission of Dan, the inclusion of Levi, and Joseph representing Ephraim), it nonetheless draws upon the powerful cultural memory of a unified Israel. The idea of a "remnant" is also significant, a recurring theme in the Old Testament where God preserves a faithful portion of His people through periods of judgment or exile (e.g., Isaiah 10:20-22). For early Christians, many of whom were Jewish converts or Gentiles grafted into God's covenant people, this imagery would have resonated with their understanding of God's faithfulness to His promises, even in a world hostile to their faith. The apocalyptic genre, common in Jewish literature of the period, often employed symbolic numbers and highly stylized lists to convey theological truths rather than purely literal demographic data.
Key Themes: Revelation 7:6 contributes significantly to several key themes within the book of Revelation and broader biblical theology. Firstly, it highlights Divine Preservation and Protection, demonstrating God's unwavering commitment to safeguard a faithful remnant of His people from the spiritual and eternal consequences of His wrath, even if not necessarily from physical tribulation. Secondly, the precise number "twelve thousand" from each of the twelve tribes (totaling 144,000, as stated in Revelation 7:4) symbolizes Divine Order and Completeness, representing a perfect, divinely chosen, and fully accounted-for group. This group is often interpreted as either a literal remnant of ethnic Israel or, more commonly, a symbolic representation of the church as the true, spiritual Israel, encompassing believers from all nations who are united in Christ, as seen in the subsequent vision of the great multitude in Revelation 7:9-10. Finally, the detailed listing of specific tribes underscores God's Knowledge of His Own, assuring believers that they are individually known, remembered, and protected by God amidst global chaos and judgment, a theme echoed in passages like 2 Timothy 2:19.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Revelation 7:6 is Repetition, specifically the repeated phrase "were sealed twelve thousand" after each tribal name. This repetition serves to emphasize the consistent, uniform nature of God's sealing act across all designated tribes, reinforcing the idea of divine order, completeness, and the equal value of each segment within the larger group of the 144,000. Closely related is Enumeration, as the verse systematically lists the tribes, contributing to the overall sense of a meticulously counted and divinely organized body. Furthermore, Symbolism is inherent in the numbers "twelve" (representing completeness, divine government, and the people of God) and "thousand" (denoting a large, complete multitude), which combine to form "twelve thousand," conveying a perfect and full number of God's elect, rather than a literal census.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 7:6 powerfully illustrates God's sovereign election and His unwavering commitment to preserve a faithful remnant throughout history, particularly in times of intense tribulation. The sealing of the 144,000, drawn from the tribes of Israel, signifies God's covenant faithfulness to His people. Whether interpreted as literal ethnic Israel or as the symbolic "new Israel" (the church), this passage assures believers that they are known by God, marked by Him, and protected by His divine power from the ultimate spiritual destruction of His wrath. This protection is not necessarily from physical suffering, but from the eternal consequences of judgment, ensuring their perseverance and ultimate redemption. It speaks to the security of those who belong to God, a security rooted in His immutable character and His redemptive plan.
REFLECTION AND APPLICATION
Revelation 7:6 offers profound comfort and challenge for believers today. In a world often characterized by chaos, uncertainty, and increasing hostility towards faith, this passage reminds us that God is actively at work, meticulously preserving His people. Just as the tribes were sealed for protection, believers are sealed by the Holy Spirit as a guarantee of their inheritance and future redemption, a mark of divine ownership that assures us we are known and secured by God. This truth should instill a deep sense of peace and confidence, knowing that our ultimate destiny is secure in Christ, regardless of earthly trials. Furthermore, the identification of these sealed ones as "servants of our God" (Revelation 7:3) calls us to a life of faithful service and devotion. Our security in Christ is not a license for complacency, but an empowering truth that enables us to live boldly and faithfully for Him, even in the face of tribulation, knowing that we are part of a divinely ordered and protected company.
Questions for Reflection
FAQ
Why are these specific tribes (Aser, Nepthalim, Manasses) listed here, and is the list in Revelation 7 different from other biblical tribal lists?
Answer: Revelation 7:6 lists Aser, Nepthalim, and Manasses as part of the 144,000 sealed from the tribes of Israel. The full list of twelve tribes in Revelation 7 (which includes Levi and Joseph while omitting Dan and Ephraim as separate tribes, with Manasseh representing one of Joseph's sons) is indeed unique compared to other Old Testament tribal genealogies (e.g., Numbers 1, Ezekiel 48). This deviation suggests that the list is not meant to be a literal demographic census but carries symbolic and theological significance. The inclusion of Levi (the priestly tribe, often not counted among the twelve land-inheriting tribes) and the specific arrangement likely emphasize a spiritual selection of God's true people, whether literal Israel or the church as the spiritual Israel, highlighting their spiritual identity and divine purpose rather than merely their historical or geographical lineage. The names themselves (Asher: "happy/blessed," Naphtali: "my struggle," Manasseh: "causing to forget") may also subtly contribute to the overarching narrative of God's people, encompassing a range of experiences from blessing to struggle and divine deliverance from past burdens.
What does it mean for individuals to be "sealed" by God, and how does this relate to believers today?
Answer: To be "sealed" by God, as described in Revelation 7:6, signifies divine ownership, protection, and authentication. It's like a mark of a king on a document or a shepherd on his sheep, indicating belonging and security. In the context of Revelation, it means these individuals are divinely protected from the destructive judgments falling upon the earth, ensuring their spiritual preservation and ultimate redemption. For believers today, the New Testament teaches that we are sealed with the Holy Spirit upon believing in Christ. Ephesians 1:13-14 states that the Holy Spirit is "the guarantee of our inheritance until we acquire possession of it." This spiritual sealing is God's divine mark upon His children, assuring them of their salvation, their secure standing in Him, and their future glorification. It signifies that God knows them as His own (2 Timothy 2:19) and will preserve them until the day of redemption.
CHRIST-CENTERED FULFILLMENT
Revelation 7:6, with its meticulous enumeration of those sealed from the tribes of Israel, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. It is through the Lamb, who was slain and by His blood "purchased for God persons from every tribe and language and people and nation" (Revelation 5:9), that this sealing and preservation are made possible. The 144,000, whether literal or symbolic, represent God's elect, those whom Christ gathers to Himself and protects. Jesus Himself declared, "My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand" (John 10:27-28). The sealing described in Revelation 7 is a tangible manifestation of this divine promise, secured by Christ's atoning sacrifice and His ongoing intercession. Furthermore, the Holy Spirit, whom Christ poured out after His ascension, serves as the "seal" for New Testament believers, guaranteeing their inheritance and marking them as God's own until the day of full redemption (Ephesians 1:13-14). Thus, the protection and belonging highlighted in Revelation 7:6 are not merely an Old Testament concept but find their deepest and most secure reality in the covenant established by Christ's blood, uniting all who believe into the one body of God's redeemed people.