A Preterist Commentary on Revelation 7: Summary and Highlights
In the following preterist Bible commentary on Revelation 7 the reader will be exposed to amazing natural and supernatural first century events that fulfill every verse of Revelation 7. In Revelation 7:2 John sees an “angel coming up from the east, having the seal of the living God.” This angel appears to be Christ. In A.D. 66 on the eighth day of Nisan, one month before the start of the Jewish revolt, and seemingly on the day of or the day before the anniversary of Jesus’ triumphal entry into Jerusalem, the eastern gate of the Temple opened by its own accord.1 Was this an earthly sign or manifestation of the angel coming up from the east in v. 2? Following this heavenly event, the 144,000 are sealed to preserve them from the coming war. The 144,000 appear to be the body of first century believers that survived Israel’s first century war with Rome. According to Eusebius first century Jewish Christians fled to Pella at the start of this war. As predicted, these Christians and their Gentile brethren not living in Israel were kept safe from the coming plagues of Revelation.
The following may seem unbelievable. However, all information is taken from unbiased historical records and is easily verifiable. Sources listed at the end.
Holding Back the Storm
This chapter follows the precedent set in Ezekiel 9:3-6. In Ezekiel 9, an angel marks the foreheads of all the Jews still faithful to God in order to preserve them from the coming slaughter at the hands of the Babylonian army. In the same way, the faithful are marked here to preserve them from the coming war with Rome.
1After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth to prevent any wind from blowing on the land or on the sea or on any tree.
Revelation 7 Commentary: Zechariah 6:1-8 and Revelation 7:3 Strongly Imply that the Four Horsemen of Revelation 6 Do Not Act Until the Saints are Sealed in Revelation 7.
This chapter opens with four angels holding back the destructive winds of the four cardinal directions. Few commentators believe that these four angels are holding back literal wind. According to Hebrews 1:7, winds represent angels: “In speaking of the angels he says, ‘He makes his angels winds.’”2 The four winds being held back in v. 1 are the four horsemen of Revelation 6. As noted by G.K. Beale the four horsemen of Revelation 6:1-8 are “modeled” after the four horsemen of Zechariah 6:1-8 who are explicitly identified as “the four winds of heaven” in Zechariah 6:5:3“And the angel answered and said unto me, These are the four winds of heaven, which go forth from standing before the Lord of all the earth [emphasis mine].”4 The word translated winds in Zechariah 6:5 is ruach which is also often translated spirits. Ruach means breath, wind, spirit.
The fact that the four winds which appear to be the four horsemen of Revelation 6:1-8 are held back in the beginning of Revelation 7 implies that the events predicted in Revelation 6 take place after those of Revelation 7. This fact is again implied in Revelation 7:3. In this v. an angel from the east says to the angels of the four winds, “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God.” It is clear that the earth is, in fact, harmed by the four horsemen in Revelation 6:1-8 therefore the four horsemen must not have enacted their punishments until the sealing of the saints in Revelation 7.5
Revelation 7 Commentary: When are the Four Horsemen Set Loose?
If the four horsemen do not act until the saints are sealed, then when are they cleared to act? These angels must be released at some point. But Revelation never explicitly mentions when the angels of Revelation 7:1 finally release the four winds of heaven which are the four horsemen. In Revelation 9:4 the locusts from the Abyss are told “not to harm the grass of the earth or any plant or tree, but only those people who did not have the seal of God on their foreheads.” This order is almost identical to the command of Revelation 7:3 when the angels of the four winds are told, “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God.”6 Thus in light of Revelation 7:3 and 9:4 it appears that the four horsemen of Revelation 6 do not begin to act until after Revelation 9:4. But when do they fulfill their purpose?
In Revelation 7:2-3 the four angels with the power to release the four winds are commanded to halt and not yet release these destructive winds. In other words these angels are bound in Revelation 7:3 just as Satan had been bound several times throughout Old Testament history according to the Book of Jubilees (Jubilees 23:25-30, 40:9, 46:2). In each of these instances in which Satan was bound in the Book of Jubilees it meant that Satan was restricted from acting in some way just as these four angels are in v. 3. The fact that the four angels of the four winds are implicitly bound in v. 3 also links these angels to the four angels who are explicitly said to be bound at the Euphrates in Revelation 9:14-16.
The four horsemen which are the four winds or angels of heaven appear to be set loose in Revelation 9:14-16 right before the seventh plague resulting in the fall of Jerusalem. In Revelation 9:14-16 four angels are explicitly said to be released to enact judgment. It thus appears that the four winds or four angels held back in Revelation 7:1 are the four angels set loose in Revelation 9:14-16. These four angels set loose in Revelation 9:14-16 are the four horsemen of Revelation 6.
This implies that the four angels of Revelation 7:1 are called many things throughout the Bible: They are the four living creatures of Revelation 4, the four seraphs of Isaiah 6, the four cherubim of Ezekiel 10, the four charioteers of Zechariah 6, four horsemen of Revelation 6:1-8, and the four angels bound at the Euphrates in Revelation 9:14-16. Because the four angels holding back the four winds of v. 1 are also the four horsemen mentioned in Revelation 6 this fact implies as already explained in detail in the preterist commentary on Revelation 6 that the consequences of the opening of the six seals of Revelation 6 all took place at the seventh plague during the fall of Jerusalem in A.D. 70. This is because the four angels holding back the four winds a.k.a. the four horsemen a.k.a. the four angels bound at the Euphrates began to act in Revelation 9:14-16 during the sixth trumpet implying that their purpose was to see to the fall of Jerusalem in the following plague. Leading their angelic army these angelic forces are set loose to aid in the destruction of Jerusalem. But before they are allowed to enact their might, the 144,000 saints must be sealed.
2Then I saw another angel coming up from the east, having the seal of the living God.
A Covenant Eschatology Interpretation and Commentary of Revelation 7:2: The Angel Coming from the East and the Miraculous Opening of the Eastern Gate of the Temple in A.D. 66 . . .
Coming up from the east like the rising sun, the angel with the seal of the living God appears to be Christ. Could this verse be a heavenly reflection of the Law set forth in Ezekiel 46? Here Ezekiel orders that at the building of the second temple, the eastern gate of the temple is to remain shut only to be opened on the Sabbath and on the day of the New Moon. During these days, the prince is instructed to enter through the eastern gate and present six male lambs and a ram on the Sabbath and a young bull, six lambs and a ram on the day of the New Moon. In v. 2, Jesus is seen coming from the east as though preparing to enter the eastern gate of the temple.
Perhaps the earthly shadow of this heavenly event is recorded in The Wars of the Jews? According to Josephus, on the eighth day of Nisan, one month before the start of the revolt, and seemingly on the day of or the day before the anniversary of Jesus’ triumphal entry into Jerusalem, the eastern gate of the Temple opened by its own accord:7
Moreover, the eastern gate of the inner [court of the] temple, which was of brass, and vastly heavy, and had been with difficulty shut by twenty men, and rested upon a basis armed with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night.8
He called out in a loud voice to the four angels who had been given power to harm the land and the sea: 3“Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God.” 4Then I heard the number of those who were sealed: 144,000 from all the tribes of Israel. 5From the tribe of Judah 12,000 were sealed, from the tribe of Reuben 12,000, from the tribe of Gad 12,000, 6from the tribe of Asher 12,000, from the tribe of Naphtali 12,000, from the tribe of Manasseh 12,000, 7from the tribe of Simeon 12,000, from the tribe of Levi 12,000, from the tribe of Issachar 12,000, 8from the tribe Zebulun 12,000, from the tribe of Joseph 12,000, from the tribe of Benjamin 12,000.
Preterism and the 144,000: Is the 144,000 of Revelation 7 Literally 144,000 People?
In Revelation 7 John lists twelve thousand men from each of the twelve tribes of Israel to be sealed and protected from the coming judgment. Because the tribal identity of the ten tribes exiled by the Assyrians had likely been lost by the first-century A.D. due to a history of intermarriage in foreign lands, it seems likely that the reference to the twelve tribes in Revelation 7:3-8 is symbolic.9 And if the twelve tribes are symbolic of course the exact number of individuals from each tribe is probably also not literal.
Preterism, A Commentary of Revelation 7:3-8: Who are the 144,000?
In Matthew 10, Jesus is approached by a Canaanite pleading to be healed. Initially reluctant, Jesus responded, “I was sent only to the lost sheep of Israel (Matthew 10:24).” Similarly, in Matthew 10 Jesus sent out His disciples with the following instructions: “Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of Israel (Matthew 10:5-6).” The fact that Jesus refers to the future Jewish converts in Israel as “the lost sheep of Israel” to the exclusion of the Gentiles implies that Jesus may see these people as the typological fulfillment of the lost tribes of Israel who were exiled by the Assyrian and Babylonian Empires. If the unconverted Jews of Israel are typologically the lost tribes of Israel, then it is possible that the 12,000 from the twelve tribes of Israel mentioned above are just Jewish Christians living in Israel during the first-century war with Rome.
Though the 144,000 may refer to just first-century Jewish Christians living in Israel, this number could also represent the entirety of first-century believers whether Jew or Gentile. Galatians 3:29 reads, “And if you belong to Christ, then you are Abraham’s descendants . . .” In Romans 11:17-24, Paul likens Gentile Christians to branches grafted into an olive tree representing Israel. In keeping with this theme that the true Israel is the church, Christians whether Jew or Gentile are called the “Israel of God” in Galatians 6:16. Furthermore, concerning his Christian audience, James addresses his epistle “to the twelve tribes scattered among the nations[.]” (James 1:1.) Because the true Israel is the Church, the fact that 12,000 people are taken from each of the twelve tribes in Revelation 6:4-8 need not signify just Jewish Christians. And it should be noted that like the 144,000 of this chapter, these Gentile believers should have been kept safe from Israel’s first-century war with Rome since nearly all of these people lived outside of Palestine.
A Full Preterist View and Commentary of Revelation 7:3-8: The Preservation of the 144,000 and the Escape of First Century Jewish Christians to Pella . . .
A similar mark on the foreheads of the saints is also mentioned in Ezekiel 9:4-6. The sealing of the 144,000 is one of the first of many allusions to the story of Exodus found throughout Revelation. The sealing of the 144,000 is reminiscent of the marking of the Jews during the tenth plague of Exodus. In this plague, the Jewish slaves sacrificed a lamb and spread its blood over the doorframes of their homes. This act marked the followers of God so that when the angel of death came through the land killing all the firstborn, he would pass over these homes. The 144,000 Christian saints of Revelation 7, like the Jews of Exodus, escaped the angel of death by being marked with the blood of Jesus, the sacrificial lamb of Revelation 5:6 and the true Passover lamb of Exodus 12. Thus it appears that the seal given to the 144,000 in v. 3 and 4 like the blood of the Lamb marked on the doorframes on Passover is the Holy Spirit. Ephesians 1:13 reads, “In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit [emphasis mine.]” The sealing of the Holy Spirit is also referenced in Ephesians 4:30 and 2 Corinthians 1:21-22.
Later symbolized by the woman of Revelation 12:14, the 144,000 are the Christian saints who survived Israel’s first century war with Rome just as the Hebrew slaves of Exodus survived the plague of the firstborn. In Revelation 12:14, a woman flees to the desert to escape the serpent pursuing her. There she is taken care of for a time, times and half a time. While she is gone, Israel and Rome are afflicted with the ten plagues of Exodus as will be addressed in detail throughout the remainder of this commentary.10 Similarly first century Jewish Christians escaped the plagues of Revelation and the ravages of the Jewish War because they fled to Pella at the start of this war.11 Thus as predicted, these Christians in Jerusalem and perhaps their Gentile brethren already living outside of Israel like the 144,000 and the woman of Revelation 12 were kept safe from the coming plagues of Revelation.
9After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. 10And they cried out in a loud voice: “Salvation belongs to our God, who sits on the throne, and to the Lamb.” 11All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshipped God, 12saying: “Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!” 13Then one of the elders asked me, “These in white robes—who are they, and where did they come from?” 14I answered, “Sir, you know.” And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.
A Preterist View and Commentary of Revelation 7:14: What was the Great Tribulation and Who are Those Who came out of It?
Who are those who come out of the great tribulation in v. 14? What is the great tribulation? The great tribulation is also mentioned in Matthew 24:15-21. In these verses, the great tribulation appears to signify the Roman siege of Jerusalem in A.D. 70. In Matthew 24:15-21, Jesus warns Christians to flee the city at this time. Matthew 24 and Luke 21 record Jesus’ words in the Olivet Discourse slightly differently. In Luke 21:20-24 Jesus warns His people to flee Jerusalem when they see it surrounded by armies. The ones who come out of the great tribulation in v. 14 thus appear to be those Christian saints mentioned above who according to Eusebius fled to Pella before Jerusalem was besieged by the Romans in A.D. 70.12
It is also possible that the great tribulation mentioned in v. 14 could be the persecution that first century Christians faced prior to the Jewish War. If this is true then the “great multitude that no one could count, from every nation, tribe, people and language” in v. 14 is comprised of those Jewish Christians killed in Israel after Jesus’ death in addition to those Christians martyred during the Neuronic persecution. In A.D. 64, Nero Caesar set fire to downtown Rome and blamed the deed on the growing body of Gentile and Jewish Christians. As a result, many Christians were executed in public arenas with the ambiguous charge of crimes against humanity. This may be the great tribulation mentioned in v. 14. In v. 13 these Christian martyrs are shown dressed in white robes like the Levitical priests of the Old Testament.
Revelation 7:9-11 Commentary: Revelation 7:9-11 indicates that the Great Multitude from Every Nation are in the Presence of Angels and Before the Throne of God. Isaiah 66:1 places the Throne of God in Heaven, Not Earth. The Saints Have Finally Entered Heaven.
One of the central themes of these commentaries is to show that events on earth are often typological of heavenly events or realities. The preservation of the 144,000 appears to be one such example of this correlation. See On Earth as it is in Heaven. Revelation 7:9 indicates that this great multitude from every nation were seen “standing before the throne and in front of the Lamb.” This verse depicts these people in heaven. Notice that these people are before the throne of God. The throne of God is in heaven, not on earth: “This is what the LORD says: “Heaven is my throne, and the earth is my footstool (Isaiah 66:1).”’ If these people from every nation are before the throne of God that can only mean that they are in heaven.
This interpretation is confirmed in the following vs. especially in v. 11: “All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshipped God[.]” Notice that in the company of these people from every nation are angels. The fact that there are angels in the company of these people from every nation again points to the fact that the resurrected saints had finally entered heaven.13 Thus vs. 9-11 appears to also give a glimpse of the resurrection of these Christian saints to heaven.
Revelation 7:9-14 Preterist Commentary: The Resurrection of the Dead and the Host of Spirits Seen Rising out of the Earth in A.D. 66 . . .
The great multitude from every nation in v. 9 may be the many phantoms that appeared at the sounding of a trumpet at the start of the Jewish revolt. See the preterist commentary on 1 Corinthians 15:50-54. These spirits are purported to have appeared out of the earth in fulfillment of 1 Corinthians 15:52: “For the [last] trumpet will sound, [and] the dead will be raised imperishable.” These specters like the 144,000, I believe, are also represented by the woman in Revelation 12:14. They are kept safe from Satan for three and a half years while many of them witness the divine retribution of their persecutors during the Jewish War. After the three and a half years between the start of the war and the sounding of the seventh and last trumpet at the beginning of the siege of Jerusalem, these spirits are then presumably allowed to enter the temple in heaven. Their passage into heaven occurs at the last trumpet in fulfillment of 1 Corinthians 15:52. The last trumpet may be the seventh trumpet of Revelation 11:15.14 This trumpet seems to be blown at the time of the death and resurrection of the two witnesses in Revelation 11:11 which is said to occur at the start of Titus’ siege of Jerusalem. See the preterist commentary on Revelation 11.
15Therefore, “they are before the throne of God and serve him day and night in his temple; and he who sits on the throne will spread his tent over them. 16Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. 17For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes.”
Revelation 7:15-17 Commentary: The 144,000 are the Living Representatives of the Resurrected Saints.
The “great multitude that no one could count, from every nation, tribe, people and language” in v. 9 is the heavenly counterpart of the 144,000 Christians who had been saved from the Jewish War. As will be shown throughout the course of this commentary, events said to occur in heaven in John’s vision often have earthly shadows or types. I believe that the 144,000 are living representatives of the resurrected saints. These Christians outlived the resurrection at the last trumpet. Their eventual return to Israel after the Jewish War is an earthly mirror of the entry of the departed saints into the temple of God in heaven at the resurrection just as the return of the Jews from Exile in Babylon also symbolized the resurrection in Ezekiel 37:1-14.
Revelation 7:15-17 Commentary: Death Before and After the Resurrection . . .
This raises an important question. What is expected to happen to people after death who have outlived the resurrection? And how does this differ from the postmortem experiences of the dead saints prior to the resurrection? See the commentary on 1 Corinthians 15:50-54.
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Interested in THE PRETERIST VIEW OF ESCHATOLOGY, or are you a PRETERIST struggling with a prophecy or verse? It DID happen just like the Bible says! If you liked this essay, see PRETERIST BIBLE COMMENTARY for a detailed explanation of the FULFILLMENT OF ALL MAJOR END TIME PROPHECIES IN THE BIBLE. The more unbelievable the prophecy, the more amazing and miraculous the fulfillment!
Also see Historical Evidence that Jesus was LITERALLY SEEN in the Clouds in the First Century. For an explanation of how the end of the age and its fulfillment during the Jewish War mirror Genesis 1-3; how the Bible teaches that the resurrection of the dead is a resurrection of heavenly bodies to heaven, not a resurrection of perfected earthly bodies; and how the resurrection is a mirror opposite of the fall see How the Jewish War and Resurrection to Heaven Mirror Genesis and the Fall; and How Preterism fixes the Age of the Earth Problem and unravels the Mysteries in Genesis.
A Realized Eschatological View and Commentary of Revelation 7: Conclusion
In the above preterist commentary on Revelation 7, the reader was shown the miraculous fulfillment of all the above prophecies throughout the course of the Jewish War.
- According to John 12:1 and 12:12, Jesus’ triumphal entry into Jerusalem was on the 9th day of Nisan, five days before Passover on the 14th of Nisan.
- This verse calls to mind Daniel 7:2-3 in which the four winds of heaven blow across the sea exposing four beasts. As stated earlier, each beast symbolizes a different Gentile empire that would conquer Israel.
- G.K. Beale, The Book of Revelation: A Commentary on the Greek Text, (Grand Rapids: William B. Eerdmans Publishing Company, 2013), 406.
- G.K. Beale, The Book of Revelation: A Commentary on the Greek Text, (Grand Rapids: William B. Eerdmans Publishing Company, 2013), 408.
- Ibid., 409.
- According to John 12:1 and 12:12, Jesus’ triumphal entry into Jerusalem was on the 9th day of Nisan, five days before Passover on the 14th of Nisan.
- Josephus The Wars of the Jews 6.5.3. Around the same time as this miracle Josephus says that a heifer gave birth to a lamb. The heifer giving birth to a lamb is a miraculous sign of the virgin birth of the Messiah. Recalling a conversation with his father on a farm, Ed Stevens remembers his father saying, “A heifer is a young female [cow] who has never had a calf. It is a young cow girl, who has never mated with a bull, in other words, a young virgin cow.” Ed Stevens then goes on to say, “Now when I remembered that conversation with my dad on the farm, I suddenly understood the significance of this young virgin cow giving birth to a Lamb in the temple in Passover! Mary was a young virgin who had never had a child of her own, who gave birth to the true Passover Lamb of God whose blood on the doorposts protects all who are in His household from the Death Angel.” (Edward E. Stevens, Final Decade Before the End, (Bradford, PA: International Preterist Association, Inc., 2015), 122-123.) Also keep in mind the fact that if a cow truly did give birth to a lamb, this fact implies that the father of the lamb was not a bull in the same way that Jesus’ father was not a man according to the Gospels.
- G.K. Beale, The Book of Revelation: A Commentary on the Greek Text, (Grand Rapids: William B. Eerdmans Publishing Company, 2013), 419.
- Though not specifically implied anywhere in the Book of Revelation, the plague of gnats and the plague of flies would have been an inevitability. During the siege of Jerusalem, the Israelites within the confines of the city walls did not bury their dead. This would have made the city swarm with flies and gnats feeding on the dead strewn about the city. Zechariah 14:15 predicts a plague of livestock during the time of the end. This had been fulfilled during the plague of boils and the plague of darkness at the fifth trumpet and bowl. As is shown in Revelation 9: A Preterist Commentary–Who is Apollyon? and Revelation 16: A Preterist Commentary, these plagues were largely fulfilled during the eruption of Mt. Vesuvius. After the eruption of the volcano, Cassius Dio states that the volcanic ash caused a terrible pestilence in Rome. It also “wrought much injury of various kinds, as chance befell, to men and farms and cattle.” Perhaps the “injury of various kinds” included a plague of livestock? (Cassius Dio Roman History 66.23.)
- Eusebius The History of the Church 3.5.
- If the innumerable multitude in heaven who had “come out of the great tribulation” are those killed by the Jewish persecution and the Neronic persecution, then these saints appear to be those referred to in the first resurrection of Revelation 20:4: “And I saw the souls of those who had been beheaded because of their testimony about Jesus and because of the word of God. They had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years.”
- Though the resurrection may have occurred at the seventh trumpet, there appears to have been a trumpet blast even after the seventh trumpet. According to Cassius Dio a miraculous trumpet blast was heard around the time of the death of the beast during what appears to be the resurrection of spiritual bodies out of the earth. See The Historical Appearance of Christ at the Death of the Beast Fulfills 2 Thessalonians 2:8 and Revelation 19:19-20.