The Feast of Firstfruits: The 144,000 and the Great Multitude
“But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body.”
– 1 Corinthians 15: 20-23, 42-44
Background
The feast of Firstfruits was celebrated on the second day of Unleavened Bread. The Jews were consecrated by God in the desert outside Egypt to be his holy people, set apart from the rest of the nations for his purposes. This group was the first fruits of the future Hebrew nation, sanctifying those who came later. Once Israel settled in the Promised Land, the feast of Firstfruits celebrated the start of the barley harvest. The theme of this feast was therefore initial consecration, the dedication of the first harvest to the Lord. The harvest was from God, so the first fruits of the crop were set aside as holy to him in thanksgiving. The first few barley sheaves were lifted up by the priest at the altar and consecrated to the Lord. This consecration of the first fruits offering sanctified the whole crop. Jesus fulfilled this feast when he rose on the morning of Firstfruits in fulfillment of the Scriptures. By his resurrection to new life, he became the first fruits of the Resurrection of the dead, consecrating all who would follow him.
As part of the same spring festival, the consecration of Firstfruits complements the initial deliverance of Passover and the cleansing theme of Unleavened Bread. The feast of Firstfruits reminded the people that they had not only been delivered from bondage and cleansed from the worldly influences of Egypt, they had been chosen from among the nations and consecrated to the Lord, just as the Levites were consecrated and set apart to serve in the tabernacle. Israel’s consecration was based on the covenant relationship they had entered into with the Lord at Mount Sinai, agreeing to serve him as his chosen people. In return, they received God’s promise that obedience to the laws of the covenant would result in blessings on them and their land and deliverance from their enemies.
The feast of Firstfruits is the start of a period of consecration. It is fulfilled seven weeks later at the feast of Pentecost. Both Firstfruits and Pentecost were first fruits harvest festivals, characterized by a wave offering of the first grain crop of the season. These two feasts are associated with the two tabernacle furnishings that stood directly across from each other in the sanctuary: the table of the bread of the Presence, and the lampstand. Together they symbolized the Word of God illuminated by the quickening light of the Holy Spirit.
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Revelation 7 – The Feast of Firstfruits
Theme: Consecration
Revelation 7 presents the thematic fulfillment of Firstfruits in the pattern of the feasts that overlays the book of Revelation. Reflecting God’s placement of the feast of Firstfruits during the week of Unleavened Bread, the fulfillment of Firstfruits in Revelation 7 interrupts the flow of chapters 6, 8 and 9. The cleansing theme of Unleavened Bread that began with identifying the leaven in the six seals in Revelation 6 will be picked up again in chapters 8 and 9, describing the six trumpet judgments that fall on the leaven revealed in chapter 6.
Revelation 7 presents a dual firstfruits offering to the Lord. 144,000 Jews are sealed with the Holy Spirit. Like any firstfruits offering, they are worthy. As the firstfruits of all Israel, the 144,000 will ensure the sanctification of the rest of the crop, “and so all Israel will be saved.” (Rom. 11:26) After this consecration we are shown the great multitude, the bride of Christ, the “firstfruits of all he created.” (Jas. 1:18) Unlike the 144,000, which are sealed at one time, everyone in the great multitude was consecrated and sealed with the Holy Spirit over the previous two millennia when they came to a saving belief in Jesus.
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Revelation 7
After this I saw four angels standing at the four corners of the earth, and holding back the four winds of the earth so that no wind should blow over the earth or the sea or upon any tree. And I saw another angel coming from the east and carrying a seal belonging to the ever-living God. He called in a loud voice to the four angels whose work it was to injure the earth and the sea. “Injure neither land nor sea nor trees,” he said, “until we have sealed the bondservants of our God upon their foreheads.” When the sealing was finished, I heard how many were sealed out of the tribes of the descendants of Israel.
They were 144,000. Of the tribe of Judah, 12,000 were sealed; Of the tribe of Reuben, 12,000; Of the tribe of Gad, 12,000; Of the tribe of Asher, 12,000; Of the tribe of Naphtali, 12,000; Of the tribe of Manasseh, 12,000; Of the tribe of Simeon, 12,000; Of the tribe of Levi, 12,000; Of the tribe of Issachar, 12,000; Of the tribe of Zebulun, 12,000; Of the tribe of Joseph, 12,000; Of the tribe of Benjamin, 12,000.
After this I looked, and a vast host appeared which it was impossible for anyone to count, gathered out of every nation and from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in long white robes, and carrying palm-branches in their hands. In loud voices they were exclaiming, “It is to our God who is seated on the throne, and to the Lamb, that we owe our salvation!” All the angels were standing in a circle round the throne and round the Elders and the four living creatures, and they fell on their faces in front of the throne and worshipped God. “Even so!” they cried: “The blessing and the glory and the wisdom and the thanks and the honor and the power and the might are to be ascribed to our God, until the Ages of the Ages! Even so!”
Then, addressing me, one of the Elders said, “Who are these people clothed in the long white robes? And where have they come from?” “My lord, you know,” I replied. “They are those,” he said, “who have just passed through the great distress [tribulation], and have washed their robes and made them white in the blood of the Lamb. For this reason they stand before the very throne of God, and render Him service, day after day and night after night, in His sanctuary, and He who is sitting upon the throne will shelter them in His tent. They will never again be hungry or thirsty, and never again will the sun or any scorching heat trouble them. For the Lamb who is in front of the throne will be their Shepherd, and will guide them to watersprings of Life, and God will wipe every tear from their eyes.”
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Revelation 7 Commentary
v. 1 After this I saw four angels standing at the four corners of the earth, and holding back the four winds of the earth so that no wind should blow over the earth or the sea or upon any tree. The four winds generally represent scattering, tribulation and judgment. This is therefore the calm before the coming storm. Although this description of four corners sounds like the four angels are at the farthest possible distance from each other, they are actually gathered together in one place. The four corners are not to be perceived from the perspective of a two-dimensional plane or square, but rather in the context of a three dimensional sphere, which is how one would see the earth from heaven. On a sphere, four corners come together to meet in one spot, just as the single meeting point of the states of Utah, Colorado, Arizona, and New Mexico is called the “four corners” area.
This is not just any four corners of the earth, however. The meeting place of these four corners pinpoints a location of remarkable importance in the history of man, from its simple beginnings to its troubled end. Its location is described in Genesis 2: “A river watering the garden flowed from Eden, and from there it divided; it had four head streams... the Pishon... the Gihon... the Tigris... and the Euphrates.” The four corners are located at the confluence of these four rivers, just outside the valley where God placed Adam, his newly created son. While the original location of two of these rivers is unknown today, the other two, the Tigris and the Euphrates, feed the great river valley known as the Fertile Crescent in the land of Mesopotamia, the center of early civilization.
The singular location of the four corners is confirmed in Revelation 9, where these same four powerful angels are found together at the Euphrates River. In Revelation 16, these four angels dry up the Euphrates to allow invading troops to march against Jerusalem. The same four corners designation appears again in Rev. 20: 8, where it is described as the location of the tribes of Gog and Magog that seek to destroy Israel at the end of the seventh millennium.
v. 2-8 And I saw another angel coming from the east and carrying a seal belonging to the ever-living God. He called in a loud voice to the four angels whose work it was to injure the earth and the sea. “Injure neither land nor sea nor trees,” he said, “until we have sealed the bondservants of our God upon their foreheads.” When the sealing was finished, I heard how many were sealed out of the tribes of the descendants of Israel. They were 144,000. Of the tribe of Judah, 12,000 were sealed; Of the tribe of Reuben, 12,000; Of the tribe of Gad, 12,000; Of the tribe of Asher, 12,000; Of the tribe of Naphtali, 12,000; Of the tribe of Manasseh, 12,000; Of the tribe of Symeon, 12,000; Of the tribe of Levi, 12,000; Of the tribe of Issachar, 12,000; Of the tribe of Zebulun, 12,000; Of the tribe of Joseph, 12,000; Of the tribe of Benjamin, 12,000. The text does not specify the kind of protection provided by God’s seal, whether it is spiritual, physical or both. It is reminiscent of Ezekiel 9: 4, in which a protecting seal was placed on the foreheads of those “who grieve and lament over all the detestable things that are done in [Jerusalem].”
Some of the numbers in Revelation are clearly figurative, such as the enormous dimensions of New Jerusalem, and some are literal, such as the seven trumpets and four living creatures around God’s throne. The number 144,000 could lend itself to either interpretation. It is 1,000 times the foundational number of 12 squared, lending weight to a symbolic interpretation. However it may be literal since the 12 tribes are named, and 12,000 from each tribe is not an entirely unrealistic number.
The twelve tribes listed here are not the same as the twelve children of Jacob or even the twelve tribes that received an allocation of land under Joshua. There is some speculation as to the reason for this. After the conquest of the Promised Land, Dan and Ephraim became synonymous with idolatry and backsliding in Israel. This may be why Joseph replaces Ephraim, and Levi replaces Dan in this list. Both Joseph and Levi were counted as being especially faithful to God. This substitution is consistent with the requirement of worth demanded of a firstfruits offering.
The 144, 000 are specifically described as “firstfruits” in Rev. 14: 4. This can be confirmed by examining them in light of the four identifying characteristics of firstfruits offerings: 1) they must be found worthy, without blemish or fault; 2) they are consecrated as holy to the Lord; 3) they are a small portion of the crop that follows; and 4) they sanctify the whole crop. The 144, 000 fulfill these four requirements. That they are worthy is confirmed by the fact that they are “without fault before the throne of God.” (Rev 14:5) They are consecrated when the seal of God is put on their foreheads, they are a small number compared to all Israel, and their consecration sanctifies the whole crop, for “all Israel will be saved.”
v. 9-12 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, Saying, “Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen!” (KJV)
Opinions as to the identity of the great multitude vary greatly. As Famed 19th century Revelation researcher and international lecturer Joseph Seiss observed, “A greater chaos of opinions and fancies is scarcely to be found on any other distinct subject presented in the Scriptures.” Unfortunately, it seems as though most of the conclusions as to the identity of the great multitude appear to be drawn less from objective analysis than from a tendency to support one’s existing eschatological beliefs. The first step in attempting to objectively identify the great multitude is to place their appearance within the perspective of Revelation’s overall dramatic development and the thematic pattern of the feasts.
The thematic structure of Revelation would indicate that, like the 144,000, the great multitude is a first fruits offering to God. The144,000 and the great multitude are divided into two separate first fruits groups. The one is composed of Jews, the other of Gentiles. The two groups are consecrated, or sealed, at different times and in different ways. As Gentile populations far outnumber the Jews, the great multitude greatly exceeds the 144,000. The identification of the great multitude as a first fruits offering can be confirmed by examining whether they meet the characteristics of firstfruits offerings. Like the 144,000, they must 1) be found worthy, having no blemish or fault, 2) be consecrated as holy to the Lord, 3) be a small portion of the whole crop that follows, and 4) sanctify the whole crop.
The great multitude dressed in white is without fault or blemish, having “washed their robes, and made them white in the blood of the Lamb.” (v. 14) They are obviously consecrated, as “they are before the throne of God, and serve him day and night in his temple.” (v. 15) Since this is a “great multitude” (Gr. – ochlos polos), in order for them to be a small firstfruits offering, the crop that follows must be a very, very great multitude. This requirement is also satisfied. Just as Jesus is the firstfruits of the resurrection (1Cor. 15: 20-23), the great multitude in white robes are the firstfruits of the entire harvest of everyone who has ever lived. However, they cannot sanctify the whole crop of Gentiles, as not everyone is saved, any more than Jesus’ sacrifice is able to save all men, due to free will.
“In accordance with His will He made us His children through the Message of the truth, so that we might, in a sense, be the Firstfruits of the things which He has created.” Jas. 1:18
The dramatic development of Revelation reinforces the probable identification of the first fruits great multitude as the bride of Christ. Chapter four introduced several main characters. Notably missing were the Lamb, the Dragon, and the Lamb’s bride. The Lamb was introduced in the following chapter, and the Dragon in Revelation 12. Yet in what seems like an odd development for a fairly major character, no direct mention is made of the bride until Revelation 19. The fact that the bride is an important character in the drama of redemption leads to the possibility that there is an earlier reference to her. This may well be the case here with the appearance of the great multitude of Revelation 7. The great multitude is seen again in Revelation 19, fulfilling the function of the chorus, providing an objective explanation of events, even stating that the bride has made herself ready. The same words, ochlos polos, are used to describe the great multitude there as here in Revelation 7. Just who is the great multitude? They are not angelic beings, but saints of God, since they are coming out of the great tribulation (v. 14). Since the saints that comprise the bride of Christ, this lends weight to the conclusion that the great multitude is in fact the bride.
Several additional contextual observations can be made, strengthening the identification of the great multitude as the bride of Christ.
1) The great multitude is wearing long white robes and carrying palm branches. Aside from heavenly beings, the saints are the only ones given white robes in heaven. Besides the great multitude in chapter 7, only the martyrs under the altar (Rev. 6) and the bride of the Lamb (Rev. 19) wear them. Palm branches are associated with joy and triumph, the hallmarks of the redeemed in heaven.
2) The great multitude is from every nation and race. The Scriptural designation of a group as coming from every nation and race is always an identification of the Gentile nations. This is consistent with the great multitude being the New Testament church, as the Gospel was to be “preached in all the world for a witness to all nations.” (Mt. 24:14)
3) The number of the multitude is great. This great number tends to rule out the composition of this group being limited to a particular segment of saints, such as martyrs. The great number of the multitude is much more consistent with all Christian believers, a sort of group portrait of the bride of Christ.
4) The great multitude is standing before the throne. This reinforces the identification of this group as saints. As Paul states: “To be absent from the body is to be present with Christ.” Like the martyrs under the altar, they are still awaiting the full completion of their number when John sees them.
5) The great multitude cannot be counted. While this appears to indicate that there are so many that they are uncountable, there may be a different meaning here as well. Since John has no problem knowing the number of the 200 million strong army of Revelation 9, it may be that the reason “no man could number (them)” is because God does not permit them to be counted. This could be a reflection of the Lord’s Old Testament prohibition against the king numbering the people of Israel, since God’s people belong to him, not to their leaders. Only the Lamb knows all of his wife’s qualities, and that includes her number. Another possibility also exists. No man or angel, or even Jesus himself knows the day of his return, but only the Father (Mk. 13:32). This occurs only when the full number of Gentiles has been saved. If anyone knew the full number of the great multitude, he would also know the time of Jesus’ return, and so would God’s enemies; therefore the multitude is uncountable.
v. 13-14 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. (KJV) The elder asks John two questions regarding this group: who they are, and where they come from, and then answers his own questions. His first answer addresses where they come from. Second, he addresses who they are: they are the redeemed, having washed their robes in the blood of the Lamb. It is the angel’s first answer that has created some controversy.
Whence came they? The use of the past tense in the KJV and NIV and others is incorrect here. Greek grammar includes a range of voices, tenses and auxiliary words in verb construction. In the original Greek, the form of the verb “to come” used in this passage can be translated only into the imperfect or present tense, both of which denote an incomplete, or continuing action. The correct translation is “Whence come they?” or better, “From where are they coming?” The redeemed are therefore still coming to heaven when John sees them. The great multitude does not come as a single body, since it is still continuing to arrive. This continuing action is correctly reflected in numerous Bible translations, such as the ASV, NKJV, Darby, Young, etc.
(They are coming) out of great tribulation. The term “the great tribulation” is popularly assumed to describe the period of judgments that immediately precede Jesus’ second coming. But does it? This conclusion is partially based on the mistaken belief that the Four Horsemen of the Apocalypse are part of God’s judgments at the end of the age. If this were true, then the saints would be coming up from the tribulation started by the horsemen. However, when viewed through the thematic pattern of the feasts, it is clear that the four horsemen do not represent end times’ judgments, but instead a symbolic representation of the first four millennia of mankind’s history. Thus, the end times’ judgments have not even started when the great multitude is seen continuing to arrive in heaven. Judgment does not in fact commence until Revelation 8, when the angel hurls fire on the earth with the blowing of the first trumpet.
Therefore, since the saints are coming “out of the great tribulation,” this term must describe a period of suffering and persecution that starts before the end times’ judgments of Revelation. Such a broad interpretation of the great tribulation is not a new idea. Support for the inclusion of the entire New Testament church age in the great tribulation can be found in more than one reputable source. After presenting several verses describing the tribulation of the saints, O. T. Allis’ concludes in Prophecy and the Church: “If it is to be the lot of Christians generally that through ‘many tribulations’ they are to enter into the kingdom, it is quite appropriate to refer to this entire period as ‘the great tribulation.’” 2
“In the world ye shall have tribulation: but be of good cheer; I have overcome the world. Jn. 16:33 We must through much tribulation enter into the Kingdom of God.” Acts 14:22
This broad concept of the great tribulation is supported by the symbolism of the martyrs under the altar in the fifth seal. In the same way that violence characterized the second millennium to such a degree that it caused God to destroy the world with water, the entire fifth millennium is characterized by the shed blood of the saints. Since the leaven of each age continues into successive ones, this great tribulation continues right up to the time of Christ’s return. The “great” in great tribulation (megas or megale), is not limited to denoting intensity; it can also convey the sense of lasting a long time, in this case roughly two millennia. Given this fact and the large number of the great multitude, the best explanation is that John is seeing the passing of the saints one at a time to be with Christ in heaven, starting with Christ’s founding of the church and ending with his return to earth and defeat of the Dragon.
v. 15-17 For this reason they [the multitude] stand before the very throne of God, and render Him service, day after day and night after night, in His sanctuary, and He who is sitting upon the throne will shelter them in His tent. They will never again be hungry or thirsty, and never again will the sun or any scorching heat trouble them. For the Lamb who is in front of the throne will be their Shepherd, and will guide them to watersprings of Life, and God will wipe every tear from their eyes. The description of the multitude here reinforces their identification in Revelation 21:4 as the bride of Christ: “(God) will wipe every tear from their eyes. Death shall be no more; nor sorrow, nor wail of woe, nor pain; for the first things have passed away.”
Chapter Notes:
2. Oswald T. Allis, Prophecy and the Church, Presbyterian and reformed Publishing Co. Phillipsburg NJ. 1947, p.215
Revelation 7
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