There are a number of contrasts between the 144,000 and this great multitude. The number of the first group is not only smaller but definite whereas the number of the second group is larger and indefinite. People from the 12 tribes of Israel make up the first group, but people from every nation, tribe, people, and tongue compose the second. God prepares the first group for imminent peril on the earth, but the second group is victorious, secure, and at rest in heaven.
"This group, like the 144,000, is unhurt by the effects of God's wrath, but for a different reason. They have at this point been removed from the earthly scene of the wrath and have no need of protective sealing. Someone might ask, Are the 144,000 the only ones who have maintained their composure under the first six seals?' This vision responds to such a question negatively. A vast throng has turned to God during this period and have now passed into His immediate presence through death [cf. 6:8]."290
This pericope describes events transpiring in heaven.
"Without doubt it is one of the most exalted portrayals of the heavenly state to be found anywhere in Scripture."291
7:9 John next saw another vision (cf. v. 1; 4:1). Conditions in this vision and the former one (vv. 1-8) seem to be simultaneous rather than consecutive, however. This vision seems to reveal things happening in heaven at the same time as what John saw happening on earth in verses 1-8.
John saw an innumerable multitude of people in heaven before God's throne. They came from every nation, tribe, people, and tongue on earth--Gentiles and Jews (cf. 5:9; 11:9; 13:7; 14:6; 17:15). They stood clothed in white robes (flowing stoles, cf. 6:11) symbolic of their righteousness and purity (v. 14). This group appears to be the same as the one referred to earlier in 6:9-11 (cf. v. 14). These believers died either natural or violent deaths during the first half of the Tribulation. They have joined the angels in the heavenly throneroom that John saw previously (chs. 4-5; cf. v. 11). Now they hold palm branches symbolizing their victory and joy (cf. John 12:13). They are worshipping and serving God in heaven before the Millennium.292
7:10 Together they praise God and the Lamb for their salvation, namely, their physical deliverance from the Tribulation scene and their consequent victory (cf. 12:10; 19:1).293Probably the feast of Tabernacles is in the background of what John saw here (cf. v. 15). This multitude has entered into its rest, something that the feast of Tabernacles anticipated (cf. Deut. 16:13-15; Neh. 8:15). The Jews also used palm branches in the celebration of this feast, which was a time of great joy.
7:11 Other angels, beside the four living beasts and the 24 elders, gathered around the throne. The angelic host assembled joined these Tribulation saints in prostrating themselves before God in worship (cf. Luke 15:8-10).
7:12 This is one of many doxologies in Revelation. "Blessing"or "praise"(Gr. eulogia) is what God deserves because of what he has done for these people (cf. 5:12, 13). It is "that spontaneous act of thanks which men utter when they realize more vividly than ever before their happiness."294"Glory"(doxa) is the honor due Him because of His good reputation, specifically for delivering them (cf. 1:6; 4:11; 5:12, 13; 19:1).295"Wisdom"(sophia) is God's infinite knowledge displayed in His plan of deliverance (cf. 5:12). "Thanksgiving"(eucharistia) literally means "well"and "to give freely,"but it denotes an expression of gratitude for a favor rendered (4:9).296"Honor"or "esteem"(time) is what God deserves because He has planned and provided this salvation (4:11; 5:12, 13).297"Power"(dynamis) reflects God's omnipotence that enables Him to overcome all opposition (4:11; 5:12; 19:1). "Might"or "strength"(ischys) refers to God's inherent power that enabled Him to deliver this multitude from their enemies (5:12).298God is worthy of this worship throughout eternity. "Amen"underlines the truthfulness of this sevenfold ascription (cf. 5:13).
7:13 Occasionally in prophetic visions a dialogue takes place involving one of the characters in the vision and the person receiving it (cf. Jer. 1:11, 13; Amos 7:8; 8:2; Zech. 4:2, 5). Here one of the elders asked John a question anticipating the question that was in John's mind. This led to a clarification of the identity of the multitude in this vision (cf. 5:5; Josh. 9:8; Jon. 1:8).
7:14 John did not know the identity of these individuals, so the elder told him who they were. They are "those who are coming out from the great tribulation."Jesus coined the term "the Great Tribulation"(Matt. 24:15, 21) and limited it to the second half of Daniel's seventieth week (Matt. 24:15-22; Mark 13:14-20; cf. Dan. 9:27). Positioned as this vision is just before the midpoint of the Tribulation, before the Great Tribulation begins, the elder must have meant that this multitude came out of the Great Tribulation before it began. The Greek preposition ek("out of") permits such an interpretation.299God promised to keep Christians completely out of the Tribulation (3:10; 1 Thess. 4:13-18; et al.), but these Tribulation saints come out of the first part of it while it is in progress.300
Washing their robes in the Lamb's blood is a figure of speech for salvation (22:14; cf. Zech. 3:4-5). Another interpretation is that "washed their robes"is a figurative expression picturing that they had purified their deeds (22:14; cf. 19:8). This would make the entire passage (vv. 14-17) a description of faithful Tribulation saints instead of all Tribulation saints. The issue hinges on whether "robe"represents the believer's garment of salvation or his good works here. Scripture uses "robe"both ways elsewhere. Since all the redeemed will eventually go into God's presence, it seems unwarranted to limit this innumerable multitude to faithful saints. The fact that they died during the first half of the Tribulation does not necessarily mean that they were all martyrs who died for their testimony as believers.
"In modern thought, making anything white by washing it in blood is paradoxical and even shocking, but it was not so with John and those with an OT background. To them such washing denoted spiritual purity. Not just any blood would accomplish the cleansing. The blood of martyrs shed for the Lamb's sake would not even do it. It had to be the blood of the Lamb's great sacrifice to produce the whiteness (Rev. 1:5; 5:9; cf. Rom. 3:25; 5:9; Eph. 1:7; Col. 1:20; Heb. 9:14; 1 Pet. 1:2, 19; 1 John 1:7) . . ."301
7:15 These saints are in God's presence because they have believed in Jesus Christ and have died in the first half of the Tribulation.302They will serve God continually in His present heavenly sanctuary.303God will protect them and share fellowship with them there. The elder's description of God spreading His tabernacle over them recalls Old Testament instances of God dwelling among and protecting His people (cf. Exod. 13:21-22; 40:34-38; 2 Chron. 7:1-3) and His promises to do so (cf. Lev. 26:11-12; Isa. 4:5-6; Ezek. 37:27; Zech. 2:10, 11; 8:3, 8; cf. Rev. 13:6; 21:3).
7:16-17 They will no longer experience the privations and discomforts of their earthly existence (cf. Isa. 49:10, LXX; John 4:14; 6:35; 7:37). The Lamb, now seen standing before the middle of the throne, will provide for them as a good shepherd takes care of his sheep (cf. Ps. 23:1-4; Isa. 40:11; Ezek. 34:23; John 10:11, 14; Heb. 13:20; 1 Pet. 2:25; 5:2-4). He will refresh them as well as protect them (cf. Exod. 15:13; Deut. 1:33; Ps. 5:9; 85:11; John 16:13). The Lamb will lead these sheep to God who is the fountain of life (21:6; 22:1, 17; cf. Ps. 35:10; John 4:12, 14; 7:38-39). As a loving parent, he will wipe away the tears they shed because of their sufferings (cf. 21:3).
"The ultimate fulfillment of these seven promises (7:15b-17) will come in the eternal state described more fully in Revelation 21-22, but John's snapshot' of the innumerable multitude catches them in heaven at a point just before the beginning of the last half of the seven years of Daniel's seventieth week."304
The location of this revelation in the context of John's visions is significant. It strongly argues for these two groups, the 144,000 living Jewish believers and the multitude of dead believers, existing during the Tribulation after Christians have gone to heaven at the Rapture. Note that God will save multitudes of people during this time. It will be harder for all people to believe the gospel after the Rapture than it is now. However it may not be impossible for people who have rejected it before the Rapture to believe it from then on (cf. 2 Thess. 2:11-12).
