Revelation 7:9

After these things I saw, and behold, a great multitude, which no man could number, out of every nation and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands;

After these things ... See under Revelation 7:1. The logic of the first vision of this chapter (Revelation 7:1-8) coming first is inherent in the fact that two different states of Christians are in view: (1) their state on earth suffering persecutions and martyrdom, and (2) their state in heaven where they are eternally safe. The saints on earth are sealed with the Holy Spirit as a pledge of their ultimately receiving their inheritance; but the saints in heaven are not said to be sealed, for they have already received the great inheritance. The first vision (Revelation 7:1-8) symbolized by the old Israel's embattled condition during the wilderness wanderings suggests the similar condition of God's church throughout the ages; and the second vision (Revelation 7:9-17) shows them finally triumphant and redeemed. The imagery borrowed from the old Israel applies here to the new.

A great number which no man could number ... This is the same group as that of the 144,000 (Revelation 7:1-8). This is not contradicted by the number 144,000 being given there and the "innumerable" group here. The 144,000 is also an "innumerable" throng. "If they had been different groups, both would have been sealed,"[43] for both are servants of God. Those in heaven had already been sealed while upon earth. "This innumerable company are the whole church of God."[44] However, this vision of them is not a view of them at a time when they are suffering persecutions, but a view of them as they appear eternally after the Second Advent of Christ. "The interpretation of most of Revelation pivots upon the proper identification of these two groups as one and the same."[45] "This vision shows how the saints (the 144,000) are preserved, not delivered from death, but delivered by death."[46]

The premillennial proposition that the sealing in this chapter can not be "fulfilled before the rapture of the church,"[47] has no support from the New Testament. We take the view of Strauss to be correct: "This picture is the church triumphant in heaven; they have prevailed over persecution and death because of the blood of the Lamb."[48] The time of their sealing, not mentioned here, was that during their sojourn on earth after they obeyed the gospel.

Out of every nation ... tribes ... peoples ... tongues ... The worldwide, universal nature of the church is seen in this.

Standing before the throne and before the Lamb ... This is in heaven and justifies the view that here we have a glimpse of the Church Triumphant. What better comfort could be provided for those who were confronted with suffering and martyrdom?

Arrayed in white robes ... "Trench stated that no symbol of heathen origin is used in the Apocalypse."[49] Therefore, we do not need to look to Babylon, Greece, or Rome for the origin of the "palms" carried by these white-robed saints. The citizens of Jerusalem spread the branches of palms before the Saviour upon his triumphal entry (John 12:13), a fact recorded by the author of this Apocalypse.

[43] Leon Morris, Tyndale Commentaries, Vol. 20, the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969). p. 114.

[44] Isbon T. Beckwith, op. cit., p. 542.

[45] R. C. H. Lenski, op. cit., p. 257.

[46] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1079.

[47] Finis Jennings Dake, Revelation Expounded (Lawrenceville, Georgia: Finis Jennings Dake, 1950), p. 56.

[48] James D. Strauss, The Seer, the Saviour, and the Saved (Joplin, Missouri: College Press, 1972), p. 125.

[49] Trench as quoted by Plummer, op. cit., p. 209.