The Horror of Judgment; The Glory of Salvation-Rev 6:1-8:5

Revelation 6:1-8:5 (Read Rev 6:9-7:4, 9-17); Key Verses: Rev 6:11; 7:9, 14

“Then each of them was given a white robe…” “…there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes.” “These…have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.”

Last Sun (9/8/13), we see that the predominant activity of heaven is worship (Rev 4:1-5). This suggests that all men are created to worship (so that we either worship God or a counterfeit). Today, in our study of the seven seals of God’s judgement (Rev 6:1-8:5), we focus not so much on God’s terrible wrath upon the whole world that is in rebellion against him, but on the fact that God, in his grace, clothes his people—the 144,000 (Rev 7:4) and the multitudes from the nations (Rev 7:9)—with a white robe. We will examine what this means.

Our sins are many and great. John Newton wrote, “Our sins are many—but His mercies are more. Our sins are great—but His righteousness is greater. When our sins prevail, remember that we have an Advocate with the Father, who is able to pity, to pardon, and to save to the uttermost! It is better to be admiring the compassion and fullness of grace which is in our Savior—than to dwell and pour too much upon our own poverty and vileness.” How can our sins which are many and great be overlooked? It is only because of the grace of Jesus who took our sins upon himself (2 Cor 5:21). It is only because we have been justified and washed in the blood of the Lamb.

Justification. I chose these key verses (Rev 6:11; 7:9, 14) for several reasons. They are easily overlooked in Revelation, because of the captivating graphic symbolic imagery that is prevalent throughout the book (since symbols and images are typical of apocalyptic literature, which Revelation is). But more importantly, these verses speak of a predominant theme of Revelation, as well as of all of Scripture: Salvation. The only way for any man to ever be saved is by washing their robes in the blood of the Lamb (Rev 7:14). It means that no one can ever save themselves by their own goodness or work. They must be given a white robe which they wear (Rev 6:11; 7:11). The theological word for this is “justification” (Rom 3:24, 28; 4:5; 8:30, etc), which means to be pronounced and declared to be righteous. To be “justified” is to be regarded as “just-as-if-I’d” never sinned. This is grace (Ac 20:24). It is totally undeserved (Eph 2:8-9). Justification is the beauty and mystery of Christianity, which is found in no other religion in the world. Graeme Goldsworthy says, “The doctrine of justification is basic to the message of Revelation and is woven throughout the book.”

The 12th anniversary of 9/11. As lovely and wonderful it is to be justified, yet we live in a world of sin and woe. Last week was the 12th anniversary of 9/11. Watching the pictures again immediately brought forth a sense of heaviness and of nauseating inner gut wrenching emotions. It feels like the “end times,” which Revelation speaks of. It feels as though the catastrophe of the apocalypse had arrived, and that it is now here to stay.

No happy ending. Henri Nouwen wrote these sober words about life in this world: “Many people live with the unconscious or conscious expectation that eventually things will get better; wars, hunger, poverty, oppression, and exploitation will vanish; and all people will live in harmony. Their lives and work are motivated by that expectation. When this does not happen, they are often disillusioned and experience themselves as failures. But Jesus doesn’t support such an optimistic outlook. He foresees not only the destruction of his beloved city Jerusalem but also a world full of cruelty, violence, and conflict. For Jesus there is no happy ending in this world (on many occasions).” Yet the children of God are justified and experience salvation only by the grace of God.

What do we do when we feel such a sense of darkness, gloom and hopelessness? Is there no hope and no bright future for such a world as ours? How do we reconcile in our own hearts the majestic beauty of justification with the horrific ugliness of the world as exemplified by 9/11? We need to know that the happy ending happens when he comes again.

The two parts of this sermon are 1) Judgment and 2) Salvation:

1. The Horror of Judgment (Rev 6:1-17): The Wages of Sin
2. The Glory of Salvation (Rev 7:1-17; 8:1-5): The Gift of God

1. Judgment:

1. Before the End (Rev 6:1-8): The Four Horsemen (The first four seals); the birth pains (Mt 24:6-8).
2. The End (Rev 6:12-17): Who Can Stand the Wrath of the Lamb? (The sixth seal)

1. Salvation(The Fruits/Experiences/Results of Justification):

1. Protection (Rev 7:1-8)
2. Purity (Rev 7:9-12; 6:9-11)
3. Praise (Rev 7:11-13)
4. Peace (Rev 7:14-17)

One of my favorite imageries in Revelation is that of the Lion and the Lamb (Rev 5:5-6). The Lion is invincible. He is able to conquer and completely destroy anyone who sins, which would be everyone. Yet he did not exercise his almighty power as the Lion, but revealed Himself as a seemingly weak, powerless, vulnerable and helpless Lamb, whom we destroyed because of our sins. Though He could have been the Lion who rules, he became the Lamb who was slain—for me. He did this to wash my filthy sin-stained robes in his costly blood (Rev 7:14). He did this to justify me and to clothe me in his righteousness. This is nothing but the grace of God, and the overriding theme throughout the Bible, including Revelation.

Do you know and experience in your heart of hearts that you have been given a white robe which has been washed by the blood of the Lamb?

References:

1. Goldsworthy, Graeme. The Goldsworthy Trilogy: (Gospel and Kingdom [1981], Gospel and Wisdom [1987], The Gospel in Revelation [1984]). UK: Patermoster Press. 2000. Chapter Three. “They Have Washed Their Robes in the Blood of the Lamb” (Justification by Faith in Revelation). 190-209.
2. Johnson, Dennis E. Triumph of the Lamb: A Commentary on Revelation. Pillipsburg: P&R Publishing Company. 2001.
3. Morris, Leon, The Book of Revelation: An Introduction and Commentary (Tyndale New Testament Commentaries). Downers Grove: Inter-Varsity Press, 1987.
4. MacArthur, John, Because the Time is Near: John MacArthur Explains the Book of Revelation. Chicago: Moody Publishers, 2007.
5. Kim Riddlebarger’s 32 sermons on Revelation, Senior pastor of Christ Reformed Church in Anaheim, California.
6. D. A. Carson: 26 Lectures on the Book of Revelation, 1995.
7. The ESV Study Bible.
8. (Revelation links: Overview. Study outline. Study guide. Introduction.)

Study Notes (For quick review/overview, read the first sentence of each paragraph that is in BOLD):

What Revelation teaches. As apocalyptic literature, it is not to be understood literally nor written to predict specific future events like Nostradamus but discloses the big picture of future events. The key is to understand John’s symbolic language in light of the OT (not look for particular verses to explain current events). Christ fulfills OT prophecy. God will bring all of history to a glorious goal, the 2nd Coming, into submission under the Lordship of Christ, to judge the world, raise the dead and make all things new. The Devil, already defeated and like a wounded animal, is more vicious before his final destruction (Rev 12:12).

The 7 seals reveals God’s purposes in the last days. John’s 2nd vision, Rev 6:1-8:5 discusses the scroll sealed until the time of the end (Dan 12:4). The scroll reveals God’s purposes during the last days–between Christ’s 1st and 2nd coming. This is important to Christians in the 1st century. They faced the sword of the Satanically empowered beast, the state. They were forced to acknowledge Caesar as Lord or risk life/livelihood. They faced Greek & Roman paganism, false apostles & prophets who undermined the the gospel by introducing destructive heresies. Through these visions, they must know that their struggles are not in vain; they will be vindicated. John speaks also to us today. John’s 2nd vision will unfold throughout the millennial age–between the 2 comings of Christ, the “last days.”

The cyclical judgments are not chronological in sequence. A series of judgments in a cyclical fashion: 7 seal judgments (Rev 6:1-8:5), 7 trumpet judgments (Rev 8:6-11:19), and 7 bowl judgments (Rev 16). These judgments do not occur chronologically in sequence. In apocalyptic literature these cycles overlap. The seal judgments covers the entire period between Christ’s 1st & 2nd advents, as does the trumpet and bowl judgments–with the bowl judgments intensifying at the time of the end.

The 3 cycles of judgment intensify from the seals to the trumpets to the bowls. There is an intensification of God’s judgment upon the Dragon (Satan), the beast, the false prophet, and all who serve them. There is also an increasingly violent response from the Dragon and his henchmen as they wage war on the saints before their appointed end comes. Each of these series of judgments covers the entire church age. Each cycle of judgment (characterize the present age) intensifies before the end of the age immediately before Jesus’ return.

Each perspective is a different camera angle of the same event (analogy by Dennis Johnson of Westminster Seminary California). This retelling of history from different perspectives (recapitulation) is a key feature of apocalyptic literature. In the first vision, John looks at the present age from the perspective of Christ’s continuing presence with his people. In Rev 4-5, John describes the scene before the heavenly throne. From Rev 6, John describes on-going judgments which culminate in the return of Christ.

Jesus’ description of the end times on the Mount of Olives. Jesus was sitting on the Mount of Olives. The disciples came to him privately. “Tell us, when will this happen, and what will be the sign of your coming and of the end of the age?” Jesus answered: `Watch out that no one deceives you. For many will come in my name, claiming, ‘I am the Christ,’ and will deceive many. You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. All these are the beginning of birth pains” (Mt 24:3-8). This sounds remarkably similar to John’s vision.

Increased intensity of birth pains until the delivery. Wars, rumors of wars, famines, earthquakes, found throughout the church age are “birth pains.” Early on contractions are followed by brief periods of relief. As labor proceeds to birth, the pain becomes more and more intense and the periods of relief decrease. Before the birth, the pain is so intense and the contractions so violent, that it becomes impossible to tell which contraction will be the final one. This should be kept in mind when looking at the cycles of judgment.

The seal and trumpet judgments parallel each other. Each series of judgments begins with an opening scene explaining the judgments to come. Rev 5:1-14 is about the worthiness of the Lamb to open the scroll. Rev 8:2-5 preceding the trumpet judgments is about the 7 angels who respond to the prayers of the saints. When these judgments are complete, God’s wrath comes to its end. When both the seal and trumpet judgments begin, 6 separate cycles of judgment unfold, followed by a dramatic interlude in which God’s care for his people is reaffirmed, before the 7th and final judgment begins–which bring us to Christ’s return.

All judgments point to the coming of Christ. Rev does not predict a specific war, famine, earthquake, or specific events in Israel. In these cycles Rev depicts all future wars, famine, plague and all the upheavals of the earth as judgments of God pointing to a final judgment to come. Christians should not be alarmed when such events occur. They remind us that creation is corrupted by sin and groans until the day of redemption when Christ returns.

Rev 6-8 continues the vision of the heavenly throne in Rev 4-5. Keeping God’s law perfectly, the Lamb has fulfilled all of the righteous requirements of the law, making him alone worthy to open the scroll and its 7 seals.

Rev 6 parallels Zech 6. Rev 6 is a continuation of the vision begun in Rev 4:1. John “watched as the Lamb opened the first of the seven seals. Then I heard one of the four living creatures say in a voice like thunder, `Come!’ I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest” (Rev 6:1-2). To understand this vision and the 4 horsemen in the first 4 of the seal judgments, Zech 6:1ff records the prophet seeing 4 colored horses and their chariots symbolizing the 4 winds of heaven. In Zechariah’s prophecy, the horses represent God’s judgment on the enemies of Judah going out to the 4 corners of the earth.

The 4 horsemen bring God’s judgment to the world who opposes God. 4 symbolizes the earth. All the earth is affected by the devastation brought by the 4 horsemen. They vindicate God’s people through the first 4 seal judgments. These judgments virtually mirror the signs of the end mentioned by Jesus in the Olivet Discourse. The final 3 seals include the 5th seal–the cry of the martyrs, the 6th seal–the return of Christ, and the 7th seal–absolute silence in heaven, indicating that when God’s judgments are complete, there is nothing left to say.

The rider on a white horse in Rev 6 (conquest) is likely not Christ in Rev 19. The 1st rider goes to conquer riding on a white horse (Commentators connect this to the image in Rev 19 of Jesus riding on a white horse coming in judgment). The interpretation often given is that the white horse and its rider here is that of Christ going forth to conquer unbelief through the power of his word, that double-edged sword which brings judgment upon the nations (postmillennial view). But there are reasons to believe that this is not connected to the later vision of Christ. In Rev 19, Jesus wields a sword and wears many crowns, while here in Rev 6, the rider has a bow and a single crown. Most likely the rider is not Christ, but Christ’s agent, who leads the three riders who follow him in bringing the devastation of war, famine, hardship, and death upon the earth as the direct judgment of God. In the ancient world, white horses were often a symbol of conquest. Because he is the conqueror, nothing can stay his hand.

Red horse (war/bloodshed). “When the Lamb opened the second seal, I heard the second living creature say, `Come!’ Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make men slay each other. To him was given a large sword” (Rev 6:3-4). The rider of the red horse symbolizes the bloodshed and warfare until Christ returns to bring peace. These first two riders remove peace from the earth. With peace removed from the earth, ever increasing bloodshed and warfare follow.

Increasing intensity of bloodshed. The 20th century lost more lives in war and atrocities than all of previous human history. 2 world wars killed millions, with countless other lesser conflicts. The Holocaust killed 6 million Jews as well as Christians and other ethnic minorities. In 1915 the genocide by the Turks on the Armenians killed millions. Pol Pot slaughtered a million Cambodians in the killing fields of the mid-1970’s. In the 30’s, 40’s, 50’s, Stalin killed millions in the purges of dissenters by the Soviet party machine. The white horse and the red horse have removed peace from the earth. Although there have been wars from the time of Christ, the cycles of judgment are clearly intensifying. There will not be peace on earth until Christ comes again; if the intensifying pattern holds, the coming century may be worse.

Black horse (famine). “When the Lamb opened the third seal, I heard the third living creature say, `Come!’ I looked, and there before me was a black horse! Its rider was holding a pair of scales in his hand. Then I heard what sounded like a voice among the four living creatures, saying, `A quart of wheat for a day’s wages, and three quarts of barley for a day’s wages, and do not damage the oil and the wine!’” (Rev 6:5-6) In John’s day, a quart of wheat was an average day’s supply for a soldier, and that amount of wheat usually cost 1/8th of a denarius. But the price of grain is inflated 800%. Barley was much cheaper but was eaten by the poor since it did not have the food value of wheat. Three quarts of barley for a day’s wage was an outlandish price. But notice that the supplies of oil and wine are not effected.

God’s judgements are restrained. The famine is not total. God will punish all sin. But God is gracious and longsuffering. God’s judgments are restrained, and limited in scope until the time of the end. This is common grace. Things could be much worse if God was not restraining his wrath and judgment on the earth. But one day he will no longer restrain his righteous anger.

Pale horse (death). “When the Lamb opened the fourth seal, I heard the voice of the fourth living creature say, `Come!’ I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth” (Rev 6:7-8). In Rev 1:18, Jesus held in his hands the keys of death and of Hades, symbolizing his power to liberate people from death and its consequences. Now the rider on the pale horse is given the power to kill, to bring war, to bring famine and plague upon the earth, and cause the beasts of the earth to rebel against human dominion.

What can we learn from John’s account of the four horsemen going forth in judgment?

The Lamb opening the scroll shows, in part, the future of redemptive history. The seals take us from the time of John, to the present, to end of time, and the coming of Christ. These (1st of 3) cycles of judgment cover the inter-advental age from different perspectives–or camera angles. The intensity of the judgment increases dramatically within each cycle as we near the time of the end. This fits perfectly with Jesus’ description of the birth pains of the end.

God who brought Egypt to her knees will bring Rome to her knees. To the original audience–persecuted Christians in the first century–John’s vision of the 7 seals would have brought great comfort. The Roman empire seemed invincible. Empowered by Satan, she became the Beast, the archenemy of Christ’s church which demanded that Christians affirm that Caesar is Lord, not Christ, or else Christians were imprisoned, forbidden to buy and sell, and put to death because of their faith. John’s vision of the seals declare that Rome will not withstand the seal judgments of the Lamb, just as God brought Pharaoh and the mighty Egyptian empire to its knees. As God brings earthquakes, famines, pestilence and wars, he will bring all human rebellion to an end. One day, Christ’s people will be vindicated.

Christ, not the Beast, wins in the end! Christians know how the redemptive-historical drama will turn out. Therefore, when persecuted by the state, hated for being followers of Christ, when the earth shakes, war comes, economic hardship occurs, terrorists crash planes into buildings with innocent victims, it is not a sign that God is indifferent or unable to help. This points instead to the fact that one day, God will bring all things into submission to Christ.

No fear of worse days yet to come. Since God poured out his wrath on his own dear son when Jesus suffered for our sins on Calvary’s cross, we need never fear that final judgment yet to come, that terrible day to which the seven seal judgment point us. Come, Lord Jesus!

Martyrs cry out for justice. With the 5th seal, the scene shifts from earth to heaven. God’s people wonder about their fate, and those who died at the hands of the Satanically-motivated beast. The saints in heaven cry out for justice, not spitefully or because of revenge, but because they desire to see God’s will done on earth.

2 altars on earth replaced by 1 altar in heaven. “when [the Lamb] opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, `How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?’” (Rev 6:9) This scene shift from earth to heaven. This is the first mention of the altar. In the OT, the tabernacle and the temple had 2 altars: in the courtyard, where the sacrificial animals were slain, and within the Holy Place. These altars teach that sinners can approach the Holy God only through a sacrifice for sin. But in heaven there is one altar. In Hebrews, the earthly altars were but copies and shadow of that which is in heaven (Heb 8:5). Heb 9:11 says that “when Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation.” It is to this heavenly altar that the prayers of the saints ascend when they cry out for God’s will to be done, “how long, O Lord?”

Life continues after death. John sees the souls of the martyred saints under this altar where sacrificial blood was shed. Life continues after death–the soul lives after the body dies. These are the same people John sees during the thousand years: “I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God. They had not worshiped the beast or his image and had not received his mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years” (Rev 20:4). They are with the Lamb, under the altar and before the throne, for they have already participated in the first resurrection. Jesus said, “I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life” (Jn 5:24). All Christians cross over from death to life–the first resurrection–when we are born again. When we die, we take our place in heaven with the martyrs who were killed by the Beast and who come to life to reign with Christ for a thousand years.

God’s judgment will be complete when the last elect sinner comes to faith. While the martyrs cry out for God’s will to be done, Rev 6:11 says, “Then each of [the martyrs] was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed.” They are clothed in the righteousness of Christ–the white robe. They anticipate that glorious day when the 7 seals, trumpets and bowl judgments run their course. Rev 14:13 says, “Then I heard a voice from heaven say, `Write: Blessed are the dead who die in the Lord from now on.’ `Yes,’ says the Spirit, `they will rest from their labor, for their deeds will follow them.’” The last elect sinner comes to faith in Christ when the judgments described in the seals are finally complete.

The 6th seal judgment describes the second coming of Christ.

The sixth seal is the end. The 5th seal reveals that the judgments associated with the 1st 4 seal judgments–wars, famine, pestilence and death–will not end until all of the martyrs have died and their full number is complete. The 6th seal is when the end comes. It will extend to the ends of the cosmos as the sky turns to darkness and the heavens roll up like a scroll. This is a symbolic picture John describes in Rev 21:1, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea.”

A great earthquake. “I watched as he opened the 6th seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the sky fell to earth, as late figs drop from a fig tree when shaken by a strong wind. The sky receded like a scroll, rolling up, and every mountain and island was removed from its place” (Rev 6:12-14). Most of the 7 cities in Rev 2-3 experienced devastating earthquakes: severe quakes in Asia Minor in AD 17, Cyprus in AD 76 and the entire Roman world was shocked by the destruction of Pompeii in AD 79. A greater earthquake is yet to come.

Earthquakes symbolize God coming to deliver justice. The ground quakes when God gives the law at Mt. Sinai (Exo 19:18). Creation shakes when God comes as a warrior to lead his host into battle (Jud 5:4-5; Joel 2:10, Mic 1:4, Ps 78:7-8). The earth shudders before the coming of the Lord to judge the wicked (Isa 13:13; 24:18-20; 34:4; Jer 51:29; Eze 38:20; Nah 1:5). The prophets foretell of a great earthquake on the Day of the Lord. This great earthquake appears again in Rev 11 (two witnesses) and in Rev 16:18 (the angel pours out the seventh bowl of God’s wrath). These are all references to the second coming of Christ.

On the Mount of Olives Jesus speaks of the signs of the end (like John) when he described the same cosmic signs. Then Jesus speaks signs which will accompany his Second Coming (Mt 24:29-31): “Immediately after the distress of those days,” i.e., the distress associated with the last days and scroll judgments, “the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’ `At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.” Jesus and John are speaking of the same event. When the 6th seal is opened, Christ returns in judgment. Then the entire cosmos is purified from sin.

God’s judgment will be complete and total. Jesus describes the angels gathering his elect at his return; John describes the fate of those who are not prepared to meet him. “Then the kings of the earth, the princes, the generals, the rich, the mighty, and every slave and every free man hid in caves and among the rocks of the mountains” (Rev 6:15). There are of seven kinds of people listed here. This declares that God’s judgment on humanity is complete and total. No one will escape. The terror of facing Christ coming in judgment soon overwhelm people like a flood. “They called to the mountains and the rocks, `Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! For the great day of their wrath has come, and who can stand?” (Rev 6:16-17) No one!

No record of sins vs. every record of sins kept! The Psalmist writes, “If you, O LORD, kept a record of sins, O Lord, who could stand? But with you there is forgiveness; therefore you are feared . . . O Israel, put your hope in the LORD, for with the LORD is unfailing love and with him is full redemption. He himself will redeem Israel from all their sins.” (Ps 130:3-4, 7-8). The redeemed need never fear the judgment of Christ–because Christ has died for our sins, removing the very record of them. But those who are not Christ’s would rather be buried alive, then face the wrath of the Lamb! He has kept a record of their sins and they cannot stand in his presence.

God assures his people that he will protect them from the judgment which is coming, after hearing the frightening judgment to come. Before going to the lamb opening the seventh seal, there is a dramatic interlude in chapter 7, where John sees four angels who restrain God’s wrath during the seal judgments as well as two images of God’s protection of his people:

1. The twelve tribes of Israel and the reference to the 144,000 (Rev 7:1-8).
2. A vision of a great multitude clothed in white robes (Rev 7:9-17).

God’s seal vs. the mark of the Beast. “After 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. Then I saw another angel coming up from the east, having the seal of the living God. He called out in a loud voice to the four angels who had been given power to harm the land and the sea: `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’” (Rev 7:1-3). The four angels restrain God’s wrath against the earth until such time as all of God’s people are sealed. This seal is the name of Christ and of God (Rev 14:1); it may be connected to Christian baptism in the name of the Holy Trinity. God’s seal is in contrast to its Satanic counterfeit, which is the Mark of the Beast (Rev 13:16-18). God’s seal ensures the deliverance of his people; the Mark of the Beast ensures the destruction of all who take it. God’s wrath is continually poured out on the earth through the seal judgments before Jesus’ return. God’s judgment is restrained for the sake of his people who are sealed.

The 144,00 are more likely symbolic of the church rather than the believing Jewish OT remnant. “Then I heard the number of those who were sealed: 144,000 from all the tribes of Israel. From the tribe of Judah 12,000 were sealed, from the tribe of Reuben 12,000, from the tribe of Gad 12,000, 6 from the tribe of Asher 12,000, from the tribe of Naphtali 12,000, from the tribe of Manasseh 12,000, 7 from the tribe of Simeon 12,000, from the tribe of Levi 12,000, from the tribe of Issachar 12,000, 8 from the tribe of Zebulun 12,000, from the tribe of Joseph 12,000, from the tribe of Benjamin 12,000” (Rev 7:4-8). The total number sealed, 144,000, is the subject of much speculation. Since the 12 tribes are listed, some argue that this is a reference to the believing Jewish remnant, or to the OT saints. But they are sealed with the name of God and of Christ just as was promised to the overcomers in the church of Philadelphia (Rev 3:12). The 144,000 are called servants of God. Thus, 144,000 is more likely symbolic of the church, which includes believing Jews and Gentiles. Commentators have pointed out that this particular arrangement of the 12 tribes is nowhere found throughout the OT. The 144,000 are said to be those purchased from the earth as first fruits to God and to the Lamb (Rev 14:3-5). Indeed, the Lamb shed his blood for people from every race and tribe and tongue under heaven. Given the way in which the names of the tribes are arranged by John, “the order of the tribes in Revelation 7, symbolizes the reign of Jesus, from the tribe of Judah; the incorporation of outcasts; and the exclusion of idolaters from the covenant community which God shields from his terrible wrath.” (Johnson)

See the church from 2 perspectives: the covenant (Rev 7:1-8); the people of the world (Rev 7:9-17). The 144,000 are symbolic of the church of Jesus, purchased by the blood of the Lamb, clothed in his righteousness and sealed with  God’s name, so as to be protected from God’s wrath which is coming. Rev 7:1-8 view the church from the perspective of the covenant, which includes Gentiles. The scene in Rev 7:9-17 emphasize that the gospel has gone out to the ends of the earth and has brought all of God’s elect from every nation into the church of Jesus.

The number of the elect is not a small number. “After 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. And they cried out in a loud voice: `Salvation belongs to our God, who sits on the throne, and to the Lamb’” (Rev 7:9-10). The great covenant promise which God made to Abraham, “through you, all peoples of the earth will be blessed” (Gen 12:2-3) is gloriously fulfilled. God has his elect among every race and includes people who speak every language. It shows that the number of the elect is not small. In fact, it is so large that John cannot count all of them! This is the church triumphant now enjoying its heavenly rest from its earthly labor and tribulation. Its members are clothed in the righteousness of Christ and they hold palm branches in their hands while singing the heavenly Hosanna.

7 fold refrain of praise. This glorious scene of God’s redeemed people becomes yet another cause for worship. “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 worshiped God, saying: `Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!’” (Rev 7:11-12) The angels and elders sing a seven-fold refrain as the sight of the redeemed leads the heavenly choir to ascribe perfection to God and to the Lamb.

Washed despite great tribulation. “Then one of the elders asked me, `These in white robes—who are they, and where did they come from?’ I 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’” (Rev 7:13-14). The entire church age is a period of great tribulation for the people of God. Despite their tribulations, they have been washed by the blood of the Lamb and covered with the righteousness of Christ.

The Lamb our shepherd nourishes, comforts, protects. “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” (Rev 7:15). This is symbolic of divine protection associated with the blessings: “Never again will they hunger; never again will they thirst” (Rev 7:16a), because Christ is the living bread and the living water which runs beneath the throne. “The sun will not beat upon them, nor any scorching heat” (Rev 7:16b), because God shields them with his tent. “For 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” (Rev 7:17). Recite the 7-fold blessing given to God and to the Lamb. “Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!” (Rev 7:12)

Silence after exuberance? “When [the Lamb] opened the seventh seal, there was silence in heaven for about half an hour” (Rev 8:1). After the first six seals–the cycle of seal judgments completed–would there be a great climax at the end? There is silence for a time. This was foretold. Zephaniah: “Be silent before the Sovereign LORD, for the day of the LORD is near.” Habakkuk: “But the LORD is in his holy temple; let all the earth be silent before him.”

When this first cycle of seal judgments is complete, God has redeemed his people, and brought final judgment on all who reject his Son. After the earth shakes, the cosmos shudders, the heavens roll up like a scroll, and the choirs of heaven cease their singing. All creation stands in awe of him who is seated on the throne. Because God has brought all things to their appointed end, for a time, there is only glorious silence in heaven. Amen!