Rev 7:9-17, 8:1-5
It is in victory that the faithful finally arrive in the presence of God and of the Lamb. They appear not weary, battered and worn, but victorious. The white robe is the sign of victory; a Roman general celebrated his triumph clothed in white. The palm is also the sign of victory. When, under the power of the Maccabees, Jerusalem was freed from the pollutions of Antiochus Epiphanes, the people entered the city with ivy-leaved fronds and beautiful branches and palms and psalms (2 Maccabees 10:7).
There may be something much more beautiful in it. The prayers of the saints are about to go up to God; and it may be that the idea is that everything in heaven halts so that the prayers of the saints may be heard. As R. H. Charles puts it in his commentary: ‘The needs of the saints are more to God than all the psalmody of heaven.’ Even the music of heaven and even the thunder of revelation are stilled so that God’s ear may catch the whispered prayer of the humblest of his trusting people.
THESE seven angels, known as the angels of the presence, were the same as the archangels. Their names were Uriel, Raphael, Raguel, Michael, Sariel, Gabriel and Remiel (Tobit 12:15).
That they were called the angels of the presence means two things. First, they enjoyed a special honour. In a middle-eastern court, it was only the most favoured courtiers who had the right at all times to be in the presence of the king; to be a courtier of the presence was a special honour. Second, although to be in the presence of the king meant special honour, even more it meant immediate readiness to be despatched on service. Both Elijah and Elisha repeatedly spoke of ‘the Lord God of Israel … before whom I stand’ (1 Kings 17:1, 18:15; 2 Kings 3:14, 5:16); and the phrase really means, ‘the Lord God of Israel whose servant I am’.