CHAPTER 7
We have seen the manifestation of the throne and of the power of God acting in government over the world; the right of the Lamb to intervene on earth and to open the seals; then the plagues of God preparatory to this intervention.
Chapter 7 forms a parenthesis between the sixth and the seventh seals, for God is going to intervene in a more special and positive manner at the center of everything, in Canaan; but He will not do anything before He has separated His Jewish people and set His seal upon them. God does not any longer confine Himself now to a beginning of sorrows, and He seals His people on earth. We see at the same time those that are sealed on earth and those that are already in heaven.
Verse 2. From the east: Christ is the dayspring. The angel ascends from the east, from whence the Sun of Righteousness is to rise on earth. It is always the day for those who are in the light. The day of the Lord is the day of judgment for those who are on earth. The day of the Lord and the coming of Jesus are two very distinct things. When the scripture speaks of the coming of Jesus, it applies the expression, not only to the day of the Lord, but also to what precedes that day, that is, to the rapture of the church, which goes to meet the Lord in the air; 1 Thess. 4:15, 1715For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. (1 Thessalonians 4:15)
17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:17). The day for those who are of the day is the light, the blessing, when the day of Christ shall dawn on earth. We shall be like the rays of that sun; but for the wicked, that day will be their confusion. The living God is the God who has life, and not the God of judgment. The life of God is powerful, more powerful than death which Satan holds in his hand.
Verse 5. We have here a principle which is very precious.
In all the overthrowings, in all the preparations for the judgments of God, the power of the angel, who displays God's power in mercy, is greater than the power of the angels who execute the judgments of God. The good is more powerful than the evil. That angel who holds the seal can cry with a loud voice, Do not hurt. This may be seen also in the case of Lot, who is a type of the remnant that escapes at the coming of the Son of man. The angels could do nothing to Sodom until he had left it. There is, therefore, a precedence in the attributes of God, and His mercy always goes before His justice. The first thing the angel does is to mark the servants of the Lord on their forehead, that it may be manifested to the whole world. Those that are marked are the remnant of Israel on earth; they are not the children of God (that is, in the ordinary acceptation of the word, the faithful in the present dispensation). In one sense, we ought to have the seal on our forehead, that is to say, an open confession of the name of the Lord Jesus; but as for the Christian, the seal of God is in himself, that he may have the enjoyment and the liberty of communion with the Son and with the Father. Having this seal, we are manifested in the sight of the powers in heavenly places. But here we have a seal and a manifestation on earth.
Verses 5-8. The number twelve is symbolical; it is the perfect number of those who escape of the remnant in Israel. God alone can know the number of those He seals. We have the unction of the Holy Ghost to understand all things; the seal of the Holy Spirit, in order to enjoy the communion of God, as knowing that we are His, and are assured of His favor; also the earnest of the Holy Spirit in order to rejoice in the expectation of those things that we know. This privilege is far above what we find here. Our portion is to be blessed with Him that blesses; Israel's portion is to be blessed on the earth.
Verses 9-12. As to the great multitude of all tongues, and kindreds, and peoples, and nations, the language they hold in verse 10 is not the expression of the enjoyment of the children with the Father. They confine themselves to acknowledge God as the God who saves. One may be standing in the contemplation of the glory, or prostrate oneself in adoration. This is the variety seen in heaven. It is ever God and the Lamb that are spoken of here, not the enjoyment of the children with the Father. Those that are in the world do not see Him as He is. We see Him as He is in the glory of the Father. Israel will see Him in His own glory, and we shall be in that glory with Jesus, as Jesus is in the glory of the Father. The multitude here worship standing before the throne, ascribing their salvation unto God and unto the Lamb. The elders prostrate themselves apart, celebrating the glory of God Himself. What we are considering is not the sweetest thought of our relations with God.
Verses 13, 14. It is one of the elders that speaks, and not one of the four living beings: because it is the heavenly joy that is spoken of here, and not God's providence over the earth. It is important to observe the variety of classes and of blessings which are found at different times in the Revelation. Those who have come out of the great tribulation are a distinct class; they are those, it seems to me, who will have gone through the events which follow, and especially who will have come out of the great tribulation foretold in Rev. 3:1010Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. (Revelation 3:10).
The tribulation in Matt. 24:2121For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. (Matthew 24:21) is more particularly connected with what will take place in Judea, or rather at Jerusalem, under Antichrist, and is applied to the Jews. Those who have come out from the great tribulation (some translate of " great tribulation," or of " a great tribulation,") are not the church properly so called; for, as is seen in Revelation 3:1010Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. (Revelation 3:10), she will be kept out of it. I do not mean either, that they are the same persons as those spoken of in connection with the great tribulation mentioned in Matt. 24:15, 2215When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) (Matthew 24:15)
22And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. (Matthew 24:22), for in Matthew those persons are evidently Jews: whereas, in the chapter before us, they that came out of the great tribulation are Gentiles. " A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues." There is a certain vagueness, moreover, in the expressions; and this, it seems to me, according to the intention of the Holy Spirit. They are specially recognized of the four elders; but they do not appear to be the church, properly so called.
Verse 55. These are Jewish ideas; the presence of God in the midst of His people, serving God in His temple, contemplating the exquisite beauty of His temple and of His palace. We serve God, either in adoring Him, or in working for Him. " They serve him day and night in his temple."
Verses 16, 17. God is a tabernacle over them, as if to solace them. The Lamb feeds and leads them. God would dispel, in the souls of those that are His, the dread of His Majesty, by the thoughts of His gentleness, His meekness. A soul that is unconverted has no idea of a God tender, gentle, who " wipes away tears." God will have us near Him, as children near their father. He loves His children enough to take notice of all their afflictions, to comfort them, and to wipe away their tears.