33. The Revelation: The Tribulation Saints: The Believers (Revelation 7:9-17)

 

THE BELIEVERS OF THE TRIBULATION

Description

"After these things I looked, and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues … clothed in white robes, and palm branches were in their hands;" (Rev. 7:9a, c)

Revelation 7:9–17 describes that vast multitude of people from all the nations of the world who will be saved during the coming tribulation. This could include those of Israel who are saved during the preaching of the 144,000. There is nothing in the terminology of the passage that excludes Jews. Rather, the phrase “every nation” could include them.

As it does throughout Revelation, the phrase “after these things” introduces a new vision, distinct from the one in Rev. 7:1–8. The exclamation “behold” reveals this vision to be a shocking, startling one to John. The aged apostle, the last survivor of the Twelve, must have felt isolated and alone in his exile on the isle of Patmos. He had seen Gentiles come to Christ through his own ministry in Asia Minor and the ministries of Paul, Timothy, Titus, and others. Gentile churches had been founded, yet they were for the most part small, beleaguered, and persecuted. This vision must surely have renewed his joy and hope, as he realized that the church would survive and, in the end, people from the nations would be saved in great numbers.

That the group introduced in this passage is distinct from the 144,000 (Rev. 7:1–8) is evident from several considerations. First, the phrase “after these things” introduces a new vision. Second, this group is described as “a great multitude which no one could count.” No specific number is mentioned. Third, the 144,000 came from the twelve tribes of Israel (Rev. 7:4–8), while this group came from every nation, tribe, people, and language. Finally, the 144,000 are beyond the reach of persecutors because they are sealed for protection from persecution on earth (7:3). Yet this second group is beyond the reach of any persecutors because it is already in heaven. Verse 14 describes and identifies them: “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.”

The redeemed were “clothed in white robes.” “Robes” is from a Greek word that depicts a long, full-length robe and are the same ones worn by the martyrs in Rev. 6:9–11. That fact suggests that the group in view here is part of that earlier group of martyred believers. As the tribulation wears on, the number of martyrs will increase, as will the number of believers who die naturally or violently, eventually accumulating into the vast, uncountable multitude in this passage. The white robes are symbolic rather than literal, since the saints do not yet have their resurrected bodies (Rev. 6:9; Rev. 20:4). Such white robes, also symbolic of holiness, are reserved for Christ (Matthew 17:2; Mark 9:3), His angels (Matthew 28:3; Mark 16:5), and the glorified church (Rev. 19:8, 14).

The saints also held “palm branches … in their hands.” Palm branches are associated in Scripture with celebration, deliverance, and joy. They were especially prominent during the Feast of Tabernacles (Leviticus 23:40), being employed in the construction of the booths the people lived in during that feast (Nehemiah 8:15–17). During Jesus’ triumphal entry the joyous crowd waved palm branches as they welcomed Him into Jerusalem, shouting, “Hosanna! Blessed is He who comes in the name of the Lord, even the King of Israel” (John 12:13). The palm branches in the hands of these redeemed saints are a fitting celebrative symbol of Christ’s salvation.

Location

"...standing before the throne and before the Lamb..." (Rev. 7:9b)

John saw this vast crowd of victorious, joyous saints standing before the throne of God in heaven. They were also in the presence of the Lamb, whom John saw in his earlier vision standing near the throne (Rev. 5:6). Many had suffered death at the hands of Antichrist (cf. Rev. 20:4) for refusing to take his mark or worship him. They are no longer seen under the altar praying for divine vengeance (Rev. 6:9–11), which has already begun, but standing triumphantly before the throne of God.

Action

"...and they cry out with a loud voice, saying, “Salvation to our God who sits on the throne, and to the Lamb.” (Rev. 7:10)

The redeemed martyrs constantly cry out with a loud voice in joyous, exuberant worship. The Lord desires loud praise (Psalm 66:1; Psalm 100:1). Their prayers of intercession have ceased and they are glorifying and praising God. Salvation is the theme of their worship, as it is throughout Revelation. In Rev. 12:10 John “heard a loud voice in heaven, saying, ‘Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, he who accuses them before our God day and night.’ ” The occupation of those in heaven is continual, eternal praise of the Almighty God and the Lamb. They identify God as “our God,” claiming God as their own.

Association

"And all the angels were standing around the throne and around the elders and the four living creatures; and they fell on their faces before the throne and worshiped God, saying, “Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen.” (Rev. 7:11–12)

The innumerable believers before God’s throne were not alone in their loud worship. An uncountable number of angels (first reported in the earlier vision of Rev. 5:11) joined them. The angels ringing God’s glorious, magnificent throne (Rev. 4:1–6, Rev. 5:1, 6) also surrounded the other two groups involved in worshiping God, the elders and the four living creatures. In Rev. 5:8–10, the twenty-four elders sang the song of redemption, while here they are seen praising the God of redemption. The four living creatures are cherubim, an exalted order of angels and often appear together with these elders (Rev. 5:6, 8, 11, 14; 14:3; 19:4).

Overwhelmed by God’s glory, all present fell on their faces before the throne and worshiped God. Then, recognizing God’s sovereignty and holiness, the worshipers utter a benediction bracketed front and back with the affirmation “Amen,” meaning, “so let it be.” Their prayer is that “blessing and glory and wisdom and thanksgiving and honor and power and might be attributed to our God forever and ever” (Rev. 4:11; 5:12).

The phrase “forever and ever” indicates, as did the doxology of 5:13ff., that this praise is not temporary or momentary, but will continue eternally. What is described here is worship that will never cease through all of endless eternity.

Origination

"Then one of the elders answered, saying to me, “These who are clothed in the white robes, who are they, and where have they come from?” I said to him, “My lord, you know.” And he said to me, “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.” (Rev. 7:13–14)

John then became an active participant in the vision when one of the twenty-four elders questioned him. The elder was not asking for information because he did not know the answer, but to emphasize his point. The elder’s question specifies and emphasizes the truth that people will be saved during the tribulation.

Some argue that the redeemed tribulation martyrs and others seen in heaven will be people who never lived during the church age. That cannot be true, however, since the tribulation lasts seven years (Daniel 9:27) and the great tribulation half of that (Revelation 11:2–3; 12:6; 13:5). They would all have to be younger than seven years of age. Others hold that these are people who never heard the gospel during their lifetimes and received the opportunity to repent after death. That interpretation is also impossible, “inasmuch as it is appointed for men to die once and after this comes judgment” (Hebrews 9:27). People have the opportunity only during their lifetimes. These are people whose lifetimes will extend past the rapture into the tribulation.

John’s reply to the elder is emphatic: “My lord, you know.” It includes both a confession of ignorance and a request for further revelation. John’s calling the elder “lord” did not ascribe deity to him. He was using the Greek equivalent of “sir” as a title of great respect (Rev. 19:10; 22:8–9). The heavenly elder’s reply confirmed the identity of these believers as “the ones who come out of the great tribulation.” They lived into it, were redeemed during it, and have now come out of it through death. The Greek phrase translated “the ones who come out” depicts a prolonged process. This group will keep growing as people keep dying during the tribulation. Therefore the rapture of the church is not in view here, since it is an instantaneous event (1 Corinthians 15:51–52). The description of these believers clearly distinguishes them from any other group of redeemed people in history.

The elder further described how the tribulation believers gained the privilege of being in the presence of God and His angels. It is because they are clothed in the white robes, which they have washed and made white in the blood of the Lamb. Here their white robes indicate holiness, and purity. “Soiled garments” in Scripture symbolize the defilement of sin (Isaiah 64:6; Zechariah 3:3), and salvation is often pictured as a washing (Psalm 51:7; Isaiah 1:18; Titus 3:5; Revelation 22:14). That anything could be cleansed by washing it in blood seems strange to consider, but not to those familiar with the Old Testament. Such a washing was required for spiritual cleansing (Hebrews 10:4). Christ’s substitutionary death atoned for the tribulation believers’ sins, and by repentant faith they were justified and reconciled to God (Romans 5:10; 2 Corinthians 5:18–21).

Function

"For this reason, they are before the throne of God; and they serve Him day and night in His temple; (Rev 7:15a)

The reason these tribulation believers were allowed to stand before the throne of God is that they were purified and cleansed from their sins by the sacrifice of the Lamb of God on their behalf. They were thus fitted for the presence of God that they might serve Him day and night. “Serve” is from a word often used to describe priestly service (Luke 2:37; Hebrews 8:5; 13:10). “Day and night” is an idiomatic way to indicate their continuous occupation. There is no actual night and day in God’s eternal heaven (22:3–5). The location of that service is in His temple. There is currently a temple in heaven, and there will be one on earth during the millennial kingdom of Christ on earth (Ezekiel 40–48). In the eternal state, however, there will no longer be a need for a temple, “for the Lord God the Almighty and the Lamb are its temple” (Revelation 21:22). The heavenly temple currently is the holy domain where God’s presence dwells outside the fallen universe, but that will be unnecessary in the new heavens and new earth where sin has been forever done away with. There will no longer be a temple building, because God will occupy all places, and all believers everywhere throughout the eternal state will continue to worship and serve Him forever.

Protection

"...and He who sits on the throne will spread His tabernacle over them." (Rev. 7:15b)

In a wonderful, comforting picture, God, described as He who sits on the throne (cf. Rev. 4:1–3; 5:1, 13; 7:10), promises to spread the tabernacle, or tent (cf. 21:3), of His shekinah presence over these persecuted believers. “Tabernacle” is a word John likes to use (cf. 13:6; 15:5; 21:3; the related verb translated “dwelt” appears in John 1:14), which reflects the sheltering presence of the Lord. It corresponds to the Old Testament promises of God’s protective presence (cf. Leviticus 26:11–12; Ezekiel 37:27; Zechariah 2:10–11; 8:3, 8). These believers will have witnessed unspeakable suffering and indescribable horrors as God’s judgments were poured out on the world. They will have suffered terrible persecution at the hands of Antichrist and his followers. But when they enter God’s presence, they will come to a heavenly sanctuary, the most secure place. There they will receive shelter from the terrors of the fallen world that are to come as God continues to unleash His devastating and destructive judgments.

Provision

"They will hunger no more, nor thirst anymore; nor will the sun beat down on them, nor any heat; for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes." (Rev. 7:16–17)

This comforting promise of further provision is drawn from and almost identical to the words of Isaiah 49:10. As they experienced the horrors of the tribulation, these sufferers had endured hunger, thirst, and scorching heat as the sun beat down on them, a phenomenon which will occur in the tribulation (Revelation 16:9). Yet now they will enjoy eternal satisfaction, for the Lamb in the center of the throne (5:6) will be their shepherd, and will guide them to springs of the water of life. The picture of God as the Shepherd of His people is one of the most beloved and common in the Old Testament, and Jesus is depicted as the Shepherd of His people.3 Interestingly, the other three uses of shepherd in Revelation (2:27; 12:5; 19:15) reveal Christ crushing sinners with a rod of iron (Psalm 2:9). The Great Shepherd will guide His flock to springs of the water of life and wipe every tear from their eyes. In heaven there will be no pain or sorrow.

In this age when Christianity is under siege on all sides, it is comforting to be reassured of the ultimate triumph of God’s saving grace. God will redeem His people. That thought should bring all believers great comfort, and motivate us to praise God for the greatness of His plan.

The PreacherCast (Episode: August 30, 2021)

 

Welcome to the August 30, 2021 edition of THE PREACHER CAST. Today, we discuss news items important to Christians and then discuss "Is Transgender Identity Part of God's Design?"

32: The Revelation: The Tribulation Saints - The 144,000 Jewish Evangelists (Revelation 7:1-8)

 

Revelation 7 forms a parenthetical section between the sixth (Rev. 6:12–17) and seventh (Rev. 8:1) seals to answer the question, “The great day of their wrath has come, and who is able to stand?” (Rev. 6:17). It introduces two groups who will survive the fury of divine judgment. The first (described in verses 1–8) are the Jewish evangelists who will be preserved on earth. They will survive the divine wrath unleashed by the seal, trumpet, and bowl judgments. God will also protect them from the murderous efforts of Antichrist to wipe out believers. Having survived the wars, famines, and unprecedented natural disasters, they will enter the millennial kingdom alive. The second group to escape divine fury (Rev. 7:9–17) constitutes those who will be martyred.

THE 144,000 JEWS

Wrath Restrained

"After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, so that no wind would blow on the earth or on the sea or on any tree." (Rev. 7:1)

The use of “after this” here signifies that the vision of the sixth seal has ended and John is about to see a new vision. It may also indicate that this new vision depicts events that come after the sixth seal chronologically. The scene now shifts from judgment on the ungodly to special protection for the godly.

As the vision unfolded, John first saw four angels. These four are given power over the elements of nature (Rev. 14:18; 16:5). They are seen “standing at the four corners of the earth holding back the four winds of the earth.” Unsophisticated skeptics imagine that John’s poetic reference to the four corners of the earth reflects a primitive notion that the earth is flat and square. But the phrase actually refers to the whole earth by designating the four primary points on the compass (north, south, east, and west).

From their key positions on the earth, these powerful angels ensured that no wind would blow on the earth, sea, or any tree. The four winds are often associated in Scripture with God’s judgment (Jeremiah 49:36; Daniel 7:2; Hosea 13:15).

“Holding back” is from a strong word that suggests the winds are struggling to break free from their restraint. The angelic restraining of the wind also symbolizes the withholding of the plagues associated with the upcoming trumpet judgments (Rev. 8:5ff.). So the next phase of God’s wrath is restrained for the moment.

Saints Sealed

"And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried out with a loud voice to the four angels to whom it was granted to harm the earth and the sea, saying, “Do not harm the earth or the sea or the trees until we have sealed the bond-servants of our God on their foreheads.” (Rev. 7:2–3)

The reason for the temporary restraining of God’s judgment becomes clear as John sees another angel in addition to the four holding back the winds. Some have identified this angel as Jesus Christ, but that is unlikely because “another” here means another of the same kind as the first four angels.

John saw the angel ascending “from the rising of the sun.” That is a poetic way of saying from the east, the point of the compass in which the sun rises. From John’s perspective on the island of Patmos, the east would be toward the land of Israel, the land where God’s promised salvation came through Jesus.

The angel had with him “the seal of the living God.” This seal (from the Greek sphragis) often referred to a signet ring. Kings or other officials would use such rings to stamp into wax on documents or other items, affirming their authenticity and guaranteeing their security (Genesis 41:42; Esther 3:10; 8:2, 8; Daniel 6:17; Matthew 27:66).

In contrast to the seals of earthly rulers, the seal borne by the angel belonged to “the living God.” The Bible frequently identifies God as the living God to distinguish Him from the dead idols worshiped by unbelievers. The most prominent false deity of the tribulation period, Antichrist, will seal his followers (Rev. 13:16–17; Rev. 14:9–11; Rev. 16:2; Rev. 19:20; Rev. 20:4), and the true and living God will seal His. Revelation 14:1 identifies the mark left by God’s seal as the names of Christ and the Father.

Urgently, the fifth angel cried out with a loud voice to the other four angels, “Do not harm the earth or the sea or the trees until we have sealed the bond-servants of our God on their foreheads.” The harm that will come to the earth, the sea, and the trees will occur when the four angels suddenly release the judgment they have been restraining. But that judgment had to wait until the angels had sealed the bond-servants of God on their foreheads. That they are referred to as bond-servants indicates they are already redeemed. At this point they are to be protected so they can continue to witness about Christ. After the sealing is complete the judgments can begin. Revelation 14:1–5 describes their morally pure, undefiled character and devotion to Christ. They are also described as having been “purchased from among men as first fruits to God and to the Lamb” (Rev. 14:4). They will be the most effective missionaries the world has ever seen, and will be instrumental in the conversion of both their own countrymen and the nations.

Israelites Identified

"And I heard the number of those who were sealed, one hundred and forty-four thousand sealed from every tribe of the sons of Israel: from the tribe of Judah, twelve thousand were sealed, from the tribe of Reuben twelve thousand, from the tribe of Gad twelve thousand, from the tribe of Asher twelve thousand, from the tribe of Naphtali twelve thousand, from the tribe of Manasseh twelve thousand, from the tribe of Simeon twelve thousand, from the tribe of Levi twelve thousand, from the tribe of Issachar twelve thousand, from the tribe of Zebulun twelve thousand, from the tribe of Joseph twelve thousand, from the tribe of Benjamin, twelve thousand were sealed." (Rev. 7:4–8)

The 144,000 are not all Jewish believers at that time, but a unique group selected to proclaim the gospel in that day (Rev. 12:17; Rev. 14:1–5). Despite the plain and unambiguous declaration of the text that the one hundred and forty-four thousand who are to be sealed will come from every tribe of the sons of Israel, many persist in identifying them as the church. But the identification of Israel with the church in those passages is tenuous and disputed. The fact is that “no clear-cut example of the church being called ‘Israel’ exists in the [New Testament] or in ancient church writings until A.D. 160.… This fact is crippling to any attempt to identify Israel as the church in Revelation 7:4.” The term Israel must be interpreted in accordance with its normal biblical usage as a reference to the physical descendants of Abraham, Isaac, and Jacob.

That there were 12,000 sealed from every tribe of the sons of Israel speaks of God’s elective purpose. Mere random human choice would not come up with such an even division. While the tribal records were lost when the Romans sacked Jerusalem in A.D. 70, God knows who belongs to each tribe.

The specific tribal names in this list raise three interesting questions. Why is Judah listed first, even though Reuben was the firstborn? Why is the tribe of Dan omitted, and why is Ephraim omitted in favor of his father, Joseph? Reuben forfeited his birthright as punishment for his sexual misconduct with his father’s concubine (1 Chronicles 5:1). The omission of the tribe of Dan in favor of the priestly tribe of Levi probably is due to the tribe’s reputation for idolatry (Deuteronomy 29:18–21). While Dan will share in the millennial blessings (Ezekiel 48:1–2, 32), the tribe will not be selected for this duty nor protected during the tribulation. Similarly, the name of Ephraim is omitted in favor of his father Joseph because Ephraim defected from the ruling house of Judah (Isaiah 7:17). Like Dan, Ephraim was consumed with idolatry (Hosea 4:17). His brother Manasseh is included because he was the faithful son of Joseph.

This critical passage reinforces the biblical truth that God is not through with the nation of Israel (see Romans 9–11). Though Israel failed in its mission to be a witness nation, that will not be the case in the future. From the Jewish people will come the greatest missionary force the world has ever known.

Reading the Headlines with Habakkuk

Each day almost seems to bring further news of ways in which biblical values are being subverted. In society, government and education we witness the advance of an agenda bulldozing remaining Christian values and silencing opposition. The headlines are a source of great grief and perhaps weary silent questioning. What are the prospects for the future? Why is rebellion against God prevailing? It seems only to be increasing at an ever-rapid rate. Others have been in similar circumstances, and we find similar concerns in the book of Habakkuk. God’s people were suffering under the oppressive rule of pagan conquerors. Habakkuk wants to know how this is consistent with God’s purpose and promises. He discovers that things will in fact get worse but that he must also take the long view and understand this in a much bigger context of God’s holy and wise purpose. In reading the headlines with Habakkuk we find that there are answers to the troubling questions we are reluctant to voice.

In chapter 1 of his prophecy Habakkuk pours out his distressed prayer concerning the degree to which sin was prevailing around him while the Lord seemed distant. God’s forbearance was only being used to increase in sin. The Lord would use the Babylonians to work out His purposes and to punish sin. He would chastise but not destroy His Church. The Lord is everlasting (Habakkuk 1:12) and this means His purposes are unchangeable towards His people (Psalm 102:27-28). Habbakkuk shows us what it is to be concerned for God’s glory and the future of the Church in a time of trouble. He shows us how to take refuge in God’s glorious attributes in bringing our burdens to Him. Since God is the holy one, He must show His disapproval of it in His people as well as His enemies (Habakkuk 1:12). Yet Habakkuk is still troubled by the very holiness of God. How can He who is so pure then tolerate the enemies of the Church and allow them to prosper (Habakkuk 1:13)? Ultimately the prophet is answered that though there is a delay in working out the full purpose of God he must wait humbly and live by faith (Habakkuk 2:3-4). The just must live a life of grace and walk by faith not by sight. They look to the promises rather than headlines and events. They seek to live out and contend for the just requirements of God’s Word no matter how hard the times may be. 

1. GOD’S PEOPLE OFTEN QUESTION EVENTS

Such is the weakness and instability of the spirits of the Lord’s people, and such is the great variety of things that exercise their graces, that there are few things in time their hearts do not take issue with. We read of the prophet previously complaining in his zeal, that God did not take action against the sins of his people but when he gets an answer, he is not satisfied. Rather his compassion finds new reasons to be troubled and complain.

2. GOD’S PEOPLE OFTEN STRUGGLE TO UNDERSTAND HIS ROLE IN EVENTS

The clearest sighted saints may be so bewildered as not to be able to reconcile God’s dealings with His nature and attributes. They are rather ready to think they are opposed to one another. The prophet here cannot reconcile God’s holiness with His toleration of the Chaldeans (Babylonians).

We are so weak and selfish, that when providence does not work according to our mind and understanding, we are ready to succumb to temptations of atheism and question Providence. The prophet looks at God, as though He were only looking on and holding his tongue like a spectator when He tolerated the Chaldeans.

3. GOD’S PEOPLE SEEK TO JUSTIFY HIS ROLE IN EVENTS

It is the duty and concern of all the godly to justify God and clear Him from any charge. Even though their weakness cannot see through all the deep mysteries of His Providence concerning His Church and her enemies. To this end they should prevent the arguments of unbelief and temptations with those of faith. The prophet, in the midst of his dark mists, therefore begins with this as an unshakeable foundation (whatever his heart said) that God is of purer eyes than to behold evil and cannot look upon iniquity (see Jeremiah 12:1).

4. GOD’S PEOPLE PRAY ABOUT HOW TO UNDERSTAND EVENTS

The only best way to refute temptations and dispel mists is not to debate difficult and unclear situations when our own hearts are overcome with weakness and fears. Rather we should vent the matter and our situation to God and seek His resolution of it. The prophet experiencing this temptation therefore cries out to God.

5. GOD’S PEOPLE WILL BE CHASTISED FOR THEIR SIN

However much the Lord has just indignation against the gross iniquities of those outside the Church and will in due time punish them, He will also chastise His people. This is necessary considering the many factors that increase the guilt of lesser sins within the Church, God’s jealousy over His people, and His concern to have them reclaimed from every evil course. It is no wonder then to see the Church’s sins punished (although they may be less in their own nature) even when more gross sins committed by those outside the Church escape for a time unpunished. The prophet complains that God holds His tongue when the wicked devours those more righteous than they. This indicates that God does indeed do so and that it proves to be a righteous act, however, much we may quarrel with it.

The Lord makes use of wicked instruments to punish His people so that in the very foulness of the rod He uses He may show to them the vileness of their sin. This is the reason the Jews are devoured by the wicked and those more vile than themselves (see Ezekiel 7:24). The prophet complains that they deal treacherously and devour, yet are permitted to prosper.

6. GOD’S PEOPLE KNOW HE WILL DEAL WITH HIS ENEMIES

Although God is righteous in punishing His Church by wicked instruments, yet the holiness of God compared with their wickedness, gives grounds of hope that He will at last reckon with them. This remonstration of the prophets indicates this truth, that while the holiness of God may not always seem to fit with this in the end it will be seen to do what is right (Psalm 50:21).

31. The Revelation: The Sixth Seal: Physical Destruction (Revelation 6:12-17)

THE SIXTH SEAL—PHYSICAL DESTRUCTION

"I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind. The sky was split apart like a scroll when it is rolled up, and every mountain and island were moved out of their places. Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains; and they said to the mountains and to the rocks, “Fall on us and hide us from the presence 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 is able to stand?” (Rev. 6:12–17)

Three features describe the overwhelming fear associated with the sixth seal: the reason for fear, the range of fear, and the reaction of fear.

The Reason for Fear (6:12–14)

Unlike the first five seals, each of which involved humans in one way or another, God acts alone with the sixth seal. By the time this seal is opened, the tribulation’s midpoint has passed and the world is in the “great tribulation” (Matthew 24:21). By then the final Antichrist has desecrated the temple in Jerusalem (the “abomination of desolation”), the world worships him, and a massive persecution of Jews and Christians has broken out. Incredibly, in the midst of all the turmoil and chaos from the divine judgments on the world, it will be business as usual for most people (Matthew 24:37–39). But the sixth seal will be so devastating and terrifying that it will be attributable only to God.

First, will be a great earthquake. There have been many earthquakes in recorded history and more during the first half of the tribulation (Matthew 24:7). Yet the event John saw in this seal is to be far more powerful and devastating than any previous earthquake. In fact, this one will shake more than just the earth (6:13–14). The Greek word translated here as “earthquake” literally means “a shaking.” In Matthew 8:24 it describes a great storm on the Sea of Galilee. God has often made His presence felt in human history by shaking the earth (Exodus 19:18; Psalm 68:8; 1 Kings 19:11–12; Matthew 27:51, 54). This event, however, causes far more than the earth to be shaken. It will shake the heavens as well as the earth.

On the heels of the earthquake comes a second disaster, as the “sun became black as sackcloth made of hair.” Sackcloth was rough cloth worn by mourners, usually made from the hair of black goats. Following the violent earthquake that devastates the earth, the sun will turn as black as a mourner’s robe.

The prophet Joel spoke of these same phenomena in connection with the day of the Lord: “The sun will be turned into darkness and the moon into blood before the great and awesome day of the Lord comes” (Joel 2:31). Darkness is associated with judgment elsewhere in Scripture (Exodus 10:21–22; Matthew 27:45).

The third disaster is closely connected with the darkening of the sun, as the whole “moon became like blood.” There will be vast clouds of ash and smoke spewed out by the volcanic activity associated with the great worldwide earthquake. That ash and smoke will eclipse the moon, coloring it bloodred as it attempts to pierce the smoke-darkened sky.

Isaiah also described this strange and terrifying phenomenon, writing in Isaiah 13:10, “The sun will be dark when it rises and the moon will not shed its light.” Joel adds, “The sun and the moon grow dark” (Joel 2:10, 31). These phenomena will affect every aspect of life as the normal cycle of daylight and darkness is disrupted. The total eclipse of the sun and moon will add more reason for the world to be in panic.

Then, out of the darkened sky comes the fourth disaster; John records that the stars of the sky fell to the earth. The word translated “stars” can refer to actual stars, but it can also describe any heavenly body other than the sun and the moon. In this context it does not refer to actual stars, since they are far too large to fall to the earth and would incinerate it long before striking it. Also, the stars are still in place later when the fourth trumpet sounds (8:12). This is most likely a reference to asteroid or meteor showers bombarding the earth.

The fifth disaster in this seal affects the earth’s atmosphere, because the sky appears to split apart like a scroll when it is rolled up. This is the human perception of the magnitude of this judgment, but is not the final dissolving of heaven, which comes later (Rev. 21:1; 2 Peter 3:10). John likens the sky to an unrolled scroll that splits in the middle and rolls up on either side (cf. Isaiah 34:4).

John describes a sixth devastating natural phenomenon, noting that every mountain and island were moved out of their places. The whole unstable crust of the earth begins to move and shift.

The devastating natural disasters accompanying the sixth seal will be the most terrifying events ever to affect the earth. Their cumulative impact will be far more destructive than any of the current doomsday scenarios about asteroids hitting the earth.

The Reaction of Fear (6:15–17)

The debilitating fear caused by the disasters associated with the sixth seal will affect all unbelievers. These seven categories embrace all classes of society. “The kings of the earth” refers to the heads of state throughout the world. “The great men” are the high-ranking officials in government. “The commanders” are the military leaders, while “the rich” are those who control commerce and business, and “the strong” may well be the influential. Together, they comprise the elite elements of human society. Ironically, these are the very people who ignored the warnings of God’s impending judgment and persecuted believers. “Every slave” and “every free man” encompass all other individuals.

The reaction of the unbelieving world to the terrors unleashed by the sixth seal will not be repentance, but panic. They will finally acknowledge that the disasters they have experienced are God’s judgment. Yet they will continue to follow Antichrist. As a result, God will abandon them (see 2 Thessalonians 2:11–12). Those who repeatedly harden their hearts will have their hearts hardened by God.

The panic-stricken sinners will react irrationally, foolishly attempting to hide themselves “in the caves and among the rocks of the mountains” (cf. Isaiah 2:17–21)—the very places that are being shaken. They are no doubt seeking refuge from the swarms of meteors and asteroids bombarding the earth. But in light of the massive earthquake and its continuing aftershocks, the widespread volcanic eruptions, and the other disturbances to the earth’s crust, such hiding places will offer no safety. The terrifying events prompt a worldwide prayer meeting, but the prayers are to Mother Nature, not to God. They will say to the mountains and to the rocks, “Fall on us and hide us from the presence 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 is able to stand?”1 People will be so terrified that they would rather die than face the wrath of a holy God.

“Him who sits on the throne” refers to God (Rev. 4:2, 3, 9, 10). They will have, by then, come to a clear understanding that God has been behind all the judgments. More specifically, they “fear the wrath of the Lamb.” The Lamb, Jesus Christ (5:6–8), is the agent of direct judgment. The wrath of the incarnate Jesus has displayed only twice before (John 2:13–17; Matthew 21:12–13). In the future, He will judge like a lion (5:5).

“The great day of their wrath” is another term for the day of the Lord. These “day of the Lord” horrors precede the coming of the Lord and even anticipate the worst that is yet to come in the seventh seal, which includes the trumpet (Rev. 8:1–9:21) and bowl (Rev. 16:1–21) judgments.

The scene closes with the asking of the rhetorical question “Who is able to stand?” The answer is “No one.”

This picture, horrifying and frightening as it is, is not altogether hopeless. The church will be delivered from that time (Rev. 3:10). Great multitudes of people will be saved in the midst of the terrors of divine judgment, both Gentiles (Rev. 7:9) and Jews (Romans 11:26). But for the rest the words of Hebrews will apply: “It is a terrifying thing to fall into the hands of the living God” (Hebrews 10:31).

30. The Revelation: The Fourth and Fifth Seals: Death and Divine Judgement (Rev. 6:7-11)

 

THE FOURTH SEAL: DEATH

"When the Lamb broke the fourth seal, I heard the voice of the fourth living creature saying, “Come.” I looked, and behold, an ashen horse; and he who sat on it had the name Death; and Hades was following with him. Authority was given to them over a fourth of the earth, to kill with sword and with famine and with pestilence and by the wild beasts of the earth." (Rev. 6:7–8)

The Lamb broke the seal and the fourth living creature summoned the fourth horse and its rider. John described the final horse as an ashen horse. “Ashen” refers to a sickly, pale, yellow-green color. The horse’s color vividly portrays the pale-green pallor of death characteristic of the decomposition of a corpse. The rider who sat on it had the name Death. Death on a massive scale is the inevitable consequence of widespread war and famine. In this terrifying scene, John saw Hades following with Death.

The extent of the death and destruction brought by war and famine is given. Authority was given to Death and Hades to destroy a fourth of the world’s population. At the world’s current population, that would amount to the staggering total of nearly 1.5 billion deaths. Death will use four tools in his grim task. The first three elements, the sword, famine, and pestilence, are often linked together in Scripture (1 Chronicles 21:12; 2 Chronicles 20:9; Jeremiah 14:12), and all four elements appear in Ezekiel 14:12–21.

The sword (war) and famine have already been discussed in connection with the second and third seals. The fourth seal expands these conditions. “Pestilence” here may primarily refer to disease as the cause of death (2:23; 18:8) but is broad enough to encompass natural disasters such as the earthquakes predicted by Jesus (Matthew 24:7), floods, and volcanic eruptions. It could even refer to the effects of biological and chemical weapons.

At first glance, the inclusion of “wild beasts” with war, famine, and disease seems puzzling, since most creatures dangerous to man are either extinct or isolated in unpopulated regions. But one explanation may be that the most deadly creature of all, the rat, thrives in all populated areas. Rats have been responsible for uncounted millions of deaths throughout history by spreading disease. The most devastating occurrence of rat-borne disease was a fourteenth-century outbreak of bubonic plague that wiped out one-fourth to one-third of Europe’s population. In a world ravaged by war, famine, and disease, the rat population may run wild.

THE FIFTH SEAL: DIVINE JUDGMENT

"When the Lamb broke the fifth seal, I saw underneath the altar the souls of those who had been slain because of the word of God, and because of the testimony which they had maintained; and they cried out with a loud voice, saying, “How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?” And there was given to each of them a white robe; and they were told that they should rest for a little while longer, until the number of their fellow servants and their brethren who were to be killed even as they had been, would be completed also." (Rev. 6:9–11)

The fifth seal marks the midpoint of the tribulation, bridging the gap between the beginning of God’s wrath in the first half of the tribulation and its full fury revealed in the second half. Like the horsemen of the first four seals, it also portrays a force. That force is the prayers of God’s saints. Three features become evident.

The Persons (Rev. 6:9)

First, John saw underneath the altar the souls of those who had been slain. These are martyrs, killed during the time of the judgments. In addition to divine judgment, there will be widespread persecution of believers led by Satan, his demons, and the final Antichrist.

The persecution of believers, which will begin early in the first half of the tribulation, will intensify dramatically after Antichrist sets himself up as God. At that time he will “make war with the saints and … overcome them” (13:7). With the whole world worshiping Antichrist as God, believers will be considered blasphemers for opposing him. That will bring upon them persecution from Antichrist’s false religious system. Revelation 9:21 speaks of the proliferation of murders at this time; many of the victims will no doubt be believers, the victims of mob violence.

John described the martyrs he saw underneath the altar as souls because their bodily resurrection had not yet taken place (20:4). They are the firstfruits of those who will be saved during the tribulation. Some will be Jewish, foreshadowing the salvation of Israel as a whole at the end of the tribulation (Zechariah 12:10; 14:1; Romans 11:26–29).

The text does not define which altar is in view, nor does the scene in heaven parallel the earthly temple or tabernacle. The altar John saw is most likely comparable to the altar of incense in the Old Testament (Exodus 40:5), because of the association of incense with prayer (5:8; 8:3–4; Psalm 141:2; Luke 1:10).

John gives two reasons why the martyrs will be slain: “because of the word of God, and because of the testimony which they had maintained.” They will correctly interpret what they see going on around them, calling on people to repent and believe the gospel. Antichrist and his followers will not tolerate their bold preaching and will kill them. “Because of the testimony” which they had maintained refers to their loyalty to Jesus Christ (1:2, 9; 12:17; 19:10; 20:4), demonstrated by their proclamation of God’s Word despite life-threatening hostility.

The Petitions (6:10)

The fifth seal is not martyrdom, as some suggest, because martyrdom could not be judgment from God. The seals depict God’s wrath and judgment on the evil, not His children. The force, then, that is involved in the fifth seal is the prayers of the tribulation martyrs for God to enact vengeance on their murderers.

Prayer will play a vital role in God’s judgments on the earth. This prayer of the martyrs is similar to the imprecatory psalms. A prayer for pardon is appropriate in a time of grace. But when judgment comes, prayers for divine judgment are fitting. Such prayers are not from a desire for revenge, but a protest against all that is sinful and dishonoring to God.

God’s hand of judgment will move in response to the martyrs because their prayers will be urgent and consistent with His purpose. The word translated “cried out” emphasizes the urgent need and denotes strong emotions. The twenty-four elders and the angels loudly praised God (5:12), and the tribulation martyrs will petition Him with a loud voice. In keeping with their call for vengeance and justice, they address Him as the “Lord, holy and true.” The word translated “Lord” speaks of God the Father’s power and authority.

The martyrs’ question “How long … will You refrain from judging and avenging our blood on those who dwell on the earth?” does not reflect a personal vendetta. They are asking Him the question because they have a holy desire to see Satan and Antichrist destroyed. “How long” is a well-known cry of suffering Israel, reflecting the perplexing question of the righteous asking when their pain will end (Psalms 13:1; 35:17). The phrase “those who dwell on the earth” is a technical one used throughout Revelation for the ungodly. As was the case with murdered Abel, the very ground cries out for their blood.

The Promise (6:11)

Two elements make up God’s response to His martyred saints: a symbolic gift, and a spoken word. The gift given to each of them was a white robe. These long, brilliant white robes were a reward of grace (7:9, 14), symbolizing God’s gift of eternal righteousness. They symbolize all the glory that redeemed saints will enjoy in heaven. These were not actual robes, since this vision is before the resurrection of the bodies of the redeemed, which occurs for tribulation saints at Christ’s return (20:4–5).

Along with this gift came God’s spoken word, that they should “rest for a little while longer.” That is not a rebuke for impatience, but an invitation to stop the cry for vengeance and enjoy heavenly rest until God’s wrath arrives. The phrase “for a little while longer” (John 7:33; 12:35) indicates that the time will not be delayed. This seal is best seen as describing a period in the middle of the seven years of tribulation. There is a verbal similarity to the phrase in Revelation 10:6, “there will be delay no longer.” Some time will clearly elapse between 6:11 and 10:6. God’s day of judgment and vengeance is about three and a half years ahead, and will not come until the number of the martyrs’ fellow servants would be completed.

“Fellow servants and brethren” are two classes of people. The first group was alive and willing to die like the martyrs, though they would not. The second group were those who will be killed.

29. The Revelation: The Second and Third Seals - War and Famine (Rev. 6:3-6)

 THE SECOND SEAL: WAR

"When He broke the second seal, I heard the second living creature saying, “Come.” And another, a red horse, went out; and to him who sat on it, it was granted to take peace from the earth, and that men would slay one another; and a great sword was given to him." (Rev. 6:3–4)

The world’s attitude of peace and harmony will be shattered as the second horse and rider appear on the scene. As the Lamb broke the second seal, John heard the second living creature summoning the second horseman, saying, “Come.” Immediately “a red horse went out.” Red, the color of fire and blood, depicts war. God’s judgment descends and the false peace led by Antichrist dissolves into war.

Concerning the rider, John first notes that “to him … it was granted to take peace from the earth.” All that happens will be under God’s control. He allows the false peace, and He ends it by bringing war on the earth. Contrary to the teaching of some, the judgments of the tribulation do not reflect the wrath of humanity or the wrath of Satan. They express God’s wrath poured out on the world. Describing this time, Jesus said, “You will be hearing of wars and rumors of wars.… Nation will rise against nation, and kingdom against kingdom” (Matthew 24:6–7). Men will kill one another on an unprecedented scale. While Scripture does not give the details, the advances in modern weapons suggest a terrible destruction.

John also noted that “a great sword was given” to the rider. The Greek word for “sword” here refers to the short, stabbing sword a Roman soldier carried into battle. It was also a weapon used by assassins. The vision depicts a great sword to describe the extent of the war. Antichrist’s false peace will dissolve in battle and revolt.

Antichrist will play a major role in the wars that follow. When wars break out all over the world he will have no choice but to resort to war in order to preserve his power. He will be as skillful at war as he was at promoting false peace (cf. Daniel 8:24). Among his victims will be many of God’s people (cf. 6:9; Matthew 24:9).

Antichrist’s setting up of the abomination of desolation (Daniel 11:31; 12:11; Matthew 24:15) will touch off a massive conflict (see Daniel 11:36–45).

As the head of a Western confederacy, Antichrist will initially portray himself as a champion of peace. He will even appear to bring peace to the troubled Middle East. He will make a treaty with Israel, posing as their protector and defender. Soon afterwards, however, his desire for dominance will provoke rebellion. Antichrist’s attempts to crush his enemies will last throughout the remainder of the tribulation. Finally, when Jesus Christ, returns, Antichrist will be cast into the lake of fire forever (20:10).

THE THIRD SEAL: FAMINE

"When He broke the third seal, I heard the third living creature saying, “Come.” I looked, and behold, a black horse; and he who sat on it had a pair of scales in his hand. And I heard something like a voice in the center of the four living creatures saying, “A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not damage the oil and the wine.” (Rev. 6:5–6)

As the Lamb broke the third seal, the mighty voice of the third living creature announced the coming of the third horse and rider. John’s use of the word “behold” reveals how startled he was by the rider’s appearance. The color black is associated with famine (Lamentations 5:10). Famine is a logical consequence of worldwide war as food supplies are destroyed. Jesus also predicted this future famine (Matthew 24:7). God has used famine as a means of judgment in the past, but this will be the most devastating famine in all of human history.

The pair of scales the rider carried in his hand pictures the rationing that will result from the famine. Following the appearance of the black horse and its rider, John heard “something like a voice” in the center of the four living creatures. Since the four living creatures were stationed around the throne (4:6), this is likely the voice of God, the One sitting on the throne (4:2–3). God also speaks in connection with the fifth seal (6:11). He speaks here as a reminder that the famine is a direct judgment from Him.

The famine’s severity can be seen in the example given. A quart of wheat is barely enough to sustain one person for one day, while a denarius represents one day’s wages for an average worker. The average worker’s salary will barely provide enough food for himself for each day and not enough to feed his family. Those with families will be able to purchase three quarts of barley for a denarius. That will provide food for their families, but barley was low in nutritional value and often fed to livestock. God cautions people not to waste the oil and the wine. Basic food staples will become priceless luxuries. Olive oil and wine, used in the preparation and cooking of food, as well as the purification of water, will need to be carefully protected.

28. The Revelation: the Tribulation's Seal Judgments; The First Seal (Rev. 6:1-2)

 

In Revelation 5:1–7, Christ received a scroll sealed with seven seals. The scroll contained the title deed to the earth. Unlike normal title deeds, it did not contain a description of Christ’s inheritance, but details of how He will reclaim what is rightfully His. Beginning in chapter 6, the scroll is unrolled and its seals broken. The unrolling of the scroll marks the beginning of God’s judgment.

Each of the scroll’s seven seals represents a specific divine judgment that will be poured out sequentially on earth. The seals encompass the entire tribulation (3:10), ending with the return of Christ. It seems best to understand the first four seals as taking place during the first half of the tribulation, the fifth stretching from the first into the second half, the “great tribulation” in 7:14, and the sixth and seventh taking place during that “great tribulation.” Apparently the seventh seal contains the seven trumpet judgments (8:1–11:19) and the seventh trumpet (11:15) contains the seven bowl judgments (16:1–21). The seven seals contain all the judgments until the end, when Jesus Christ returns.

The unfolding of the seven seals parallels our Lord’s chronology of tribulation events found in His own message in Matthew 24. (See the chart “The Coming Seven Seal Judgments.”)

Just as a mother’s birth pains increase in frequency and intensity as the time to give birth approaches, so the judgments will intensify throughout the tribulation until the arrival of Christ in judgment glory. The first four seals cover the period Jesus described as “the beginning of birth pangs” (Matthew 24:8). As terrible as those four judgments are, they are but the preliminary outpouring of God’s final wrath in the last three seals.

THE COMING SEVEN SEAL JUDGMENTS

THE FIRST SEAL: FALSE PEACE

"Then I saw when the Lamb broke one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, “Come.” I looked, and behold, a white horse, and he who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer." (Rev. 6:1–2)

Chapters 4–5 described the praise offered in heaven to the Father and Jesus. As the seals begin to be opened in chapter 6, the praise ceases in anticipation of the coming judgment. The scene now shifts from heaven to earth, the focus of events through the return of Christ in chapter 19 and His earthly kingdom in chapter 20.

Having received from His Father the title deed to the earth (5:7), the Lamb broke the first of the seven seals. As each seal is broken in the vision, what is written on the scroll is not read, but acted out. Immediately, John heard one of the four living creatures saying with a powerful voice of thunder, “Come.” In response to the angelic summons, a white horse came forth bearing its rider.

The first four seals involve horses and riders, the four horsemen of the Apocalypse. Horses in Scripture are associated with triumph, majesty, power, and conquest (19:11, 14; Job 39:19–25; Proverbs 21:31).

Some, seeing a parallel with 19:11, identify the one who sat on the white horse as Christ. But since Christ opens the sealed scroll, He cannot be the rider. Further, this rider wears a crown won as a prize. In 19:12 Christ wears many royal crowns. Unlike this rider, who carries a bow, Christ carries a sword (19:15). Finally, Christ returns at the end of the tribulation, not at its beginning.

Others identify the rider as Antichrist. But since the other three riders represent impersonal forces (war, famine, and death), it is best to view the first one as a force as well. That force is best defined as a worldwide peace, shattered during the second seal by the second rider (6:4).

So before the terrors of the tribulation break loose and lead to the battle of Armageddon, there will come a period of world peace. But it will be a deceptive peace, as the world is lulled into a false sense of security followed by war, famine, and death. The world’s desperate desire for international peace will serve as the bait for the satanic trap. That longing for security and safety will play into the hands of Antichrist, Satan’s ruler, who will convince the world that he can provide them.

That the rider had a bow but no arrows, and that he was honored with a crown that was freely given to him, reveals that his conquering will involve bloodless victories. His crown is a winner’s crown. He is not a real king, but has won a crown from the world for his triumphant achievements leading to world peace. He will not conquer by military force, but by deceit (2 Thessalonians 2:9–11). His conquest will be a peace won by agreement, not conflict (Daniel 9:24–27). Even as the final doom of the world approaches, Antichrist will promise a golden age of peace and prosperity. In gratitude, the world will honor him and elevate him to the position of supreme leadership. Yet his promises and the peace will be short-lived.

What Hope is There for Afghanistan's Christians?

Afghanistan has suddenly become an extremely dangerous place for everyone, but especially for the small number of believers there. Reliable sources report the Taliban demanding mobile phones and if they find a Bible or Christian content on it, the person is killed immediately. One Christian has had his 14-year-old daughter ripped from his arms and taken into forced “marriage”. The Taliban have raided the home of a church leader and confiscated his Bibles and literature. Another leader received a letter from them, “We know who you are, what you do, and where to find you.” By the time the Taliban were at his door, he had gone into hiding. It was already a brutal place where it is impossible to live openly as a Christian and where conversion has been punished with death or being certified insane. According to Open Doors, the only place more dangerous for a Christian is North Korea. “How we survive daily only God knows. He knows because He has been kind to dwell with us. But we are tired of all the death around us,” one Christian has said. Facing chaos, repression, disease, violence, food shortages as well as persecution, what hope is there for Afghan believers? Scripture does in fact take account all of these terrible experiences and guarantees them strength and hope. It should inform our prayers for them.

The apostle Paul takes a fully realistic view of such a condition. He gives a list of some of the most extreme sufferings that believers have faced and will face in Romans 8:35. John Brown of Wamphray  (1610-1679) explains them. Tribulation means all the affliction which is likely to oppress and break a person (John 16:33). Distress means being so hemmed in and crushed as to suffer pain and being so surrounded that in their anxiety they do not know where to turn. Persecution is the tyrannical violence that drives people from the land of their nativity and forces to wander in unfamiliar places. Famine is the extreme and intolerable scarcity of all the necessities of this life. Nakedness is shame and disgrace as well as such extreme poverty that they can scarcely be clothed. Peril is having their life in jeopardy and being in fear of danger. Sword means any kind of violent death. This is often the experience of believers as the quotation from Psalm 44:22 shows.

This describes exactly the current experience of Afghan believers. Yet no matter how grievous such calamities are to flesh and blood and how hard to endure, Paul says they cannot separate them from the love of God. Indeed, he says that in all these they are more than conquerors through Him that loved them. They are not overcome but overcoming. John Brown goes on to apply the passage further in the following updated extract.

1. BELIEVERS ARE STRENGTHENED DESPITE THEIR WEAKNESS

Believers are conscious of their own weakness and inability to endure storms. They are often afraid that sore and sad calamities will make them turn their back on Christ. So they dread such sharp afflictions and why it is God’s will in His wise providence that they experience them. It is for this reason that the apostle strengthens believers and says, “Who shall separate us from the love of Christ” (verse 35).

2. BELIEVERS MAY EXPERIENCE EXTREME CALAMITIES

They are not exempt from various sorts of hardships in a world in which Christ suffered (verse 34). The afflictions that believers may expect to meet with in a world are not light in themselves but so sharp that they will be squeezed (so to speak) as in a wine press. They will meet with tribulation and be painfully pressed in and crushed. They will not only have outward afflictions pressing them but at the same time may expect to have their spirits so hemmed in on all sides that they can see no possible way of escaping. They are in danger of concluding themselves to be dead and gone (1 Samuel 20:3) and so surrounded with trouble as not to know to where to turn (2 Samuel 24:14). They may be filled with anguish and vexation of spirit in their distress.

3. BELIEVERS MAY EXPERIENCE EXTREME PERSECUTION

The wicked are so enraged and embittered against the godly that if they have any power they will not permit them to live in peace and quietness. They will use force and violence against them and believers may expect no less than open persecution if the Lord does not restrain. If the Lord sees fit, they may have to leave their home and wander in deserts, mountains, caves and dens of the earth (Hebrews 11:38). Persecution is such a possibility that is good for us not to look on this world as our home but rather as the place of our exile. Our portion is not in this present world so we need not expect much of it. They may even experience famine

The persecutors of the godly are so savage and cruel that sometimes they will not only banish them in deserts where they shall have no livelihood but also strip them naked and expose them to the injuries of wind and weather. They may experience nakedness, or they may be exposed to shame and scorn.

Their life may be so hard in this world that they hardly know what peace means and may be daily in danger of their lives and so spend much of their time in jeopardy. They may be in peril (see 2 Corinthians 11:26). Besides such dangers and perils, they may even experience the worst that men can do. Such will be satisfied with no less than the death and utter destruction of the people of God. But this is the utmost that persecutors can achieve (Matthew 10:28).

4. BELIEVERS CANNOT BE ROBBED OF CHRIST’S LOVE BY ANYONE

No matter how sorrowful the experiences of believers, none of them cloud the beams of Christ’s love nor evidence lack of love towards them. They will not separate us from the love of Christ. When believers view Christ in His incarnation and exaltation doing all for poor unworthy sinners they see unspeakable love in every aspect of it towards them that nothing can quench. This will so encourage the believer that they will be able to endure the worst of storms and not be shaken or dismayed. The apostle triumphs and cries out: “Who can separate us from the love of Christ etc” in response to his believing considerations of Christ dying and rising again.

5. BELIEVERS COMMONLY EXPERIENCE PERSECUTION

Believers may be assured that they have reason to expect a hard lot in this world when they consider God’s children in former generations. It will help greatly to allay their sorrow when they consider that their case is not unique. The apostle proves it by quoting from the Psalms where the church and people of God are shown in a condition as bad if not worse (verse 36). It is no strange thing to see the followers of Christ persecuted and abused by wicked men. It has been the lot of the church of God in all ages from the beginning to wade through a sea of tribulation, She has often been persecuted even to the death. The followers of Christ must be resolved to die and not save their lives when Christ calls on them to lose them for His sake. The malice of the church’s enemies is not soon at an end. It is lasting and growing rather than decaying and will continue to do so long as there any of the seed the serpent are to the fore.

6. BELIEVERS SHOULD HAVE A FELLOW FEELING WITH THE PERSECUTED

All the children of God ought to have such sympathy for each other that whenever some of them are suffering under the feet of persecutors it should go to the heart of all. Being members of one body if one part is wounded, all should grieve and feel it. They should sympathize as fellow sufferers and so weep with them that weep (Romans 12:16). They should remember those in bonds as bound with them and them that suffer adversity as also in the body (Hebrews 13:2).

7. BELIEVERS ARE OFTEN HATED FOR THEIR ALLEGIANCE TO CHRIST

The wicked have no cause against the godly except that they sincerely serve their Lord and adhere to His worship. Yet this is enough on which to base their malice and persecution. The wicked in their rage against the godly value their lives no more lives than if they sheep appointed for slaughter (see 1 Corinthians 4:13).

8. BELIEVERS ARE CONQUERORS THROUGH CHRIST

Though Satan in raising persecution and tribulation against the godly seeks to shake them loose from Christ the bond shall still hold fast. When the wicked have done their worst to them and their lives believers victorious and are as close to Christ as they can be when taken up to glory. In affliction of any sort they are glorious conquerors – in all things they are more than conquerors (verse 37). This strength and stability of the children of God is not from any strength in themselves but only from Christ their head and husband. They are more than conquerors “through him” (verse 37). Their victory does not come from themselves but only from the love, free grace and good will of Christ. Our hearts should be warm with love towards Him and stirred up to thankfulness. This is why Paul says “through him that loved us” (verse 37).

CONCLUSION

We should have a fellow feeling with those who suffer for Christ’s sake and remember them (Hebrews 13:3). How earnest in prayer we ought to be for them. One believer who has already spent time imprisoned for his faith in Afghanistan says, “We can trust that our Lord is mighty and will care for his children”, “our hope is not in politics but in Jesus who is the King.” Scripture gives them promises in their extremity and Christ gives the strength, grace and assurance of His love not only to endure but to be more than conquerors through Him. There is therefore the brightest spiritual hope for Afghan believers despite the worst circumstances.

27. The Revelation: The Song of the Worthy One (Revelation 5:8-14)

 

"When He had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying, “Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our God; and they will reign upon the earth.” Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.” And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.” And the four living creatures kept saying, “Amen.” And the elders fell down and worshiped." (Revelation 5:8–14)

The appearance of the Lamb as He moves to take the scroll causes praise to break out from everywhere in the universe. To the two majestic praises of chapter 4 are added three more in chapter 5. The spontaneous outburst of worship results from the realization that the long-anticipated defeat of sin, death, and Satan is about to be accomplished. Christ will return to earth in triumph and establish His glorious millennial kingdom. The curse will be reversed, the believing remnant of Israel will be saved, and the church will be granted the privilege of reigning with Christ.

As they began their song of praise and worship, the four living creatures and the twenty-four elders fell down before the Lamb. That they offer the same worship to Christ that they did to the Father in 4:10 offers convincing proof of Christ’s deity, since only God is to be worshiped (19:10; Matthew 4:10).

As they prostrated themselves before the Lamb in worship, John noticed that each one of the twenty-four elders was “holding a harp and golden bowls full of incense, which are the prayers of the saints.” Harps were frequently associated in the Old Testament with worship (e.g., 2 Samuel 6:4–5; Psalms 33:2; 71:22), but they were also closely linked to prophecy (2 Kings 3:15; 1 Chronicles 25:1). The harps held by the elders probably symbolize all of prophecy, which culminates in the momentous events about to take place.

In addition to the harps, the elders were also holding “golden bowls full of incense.” These wide-mouthed bowls were used in the tabernacle and the temple (1 Kings 7:40, 45, 50; 2 Kings 12:13–14), where they were connected with the altar. They symbolized the priestly work of intercession for the people. Scripture associates the burning of incense with the prayers of the saints in Psalm 141:2, Luke 1:9–10, and Revelation 8:3–4. The incense in these bowls represents the prayers of believers through the ages. Taken together, the harps and the bowls indicate that all that the prophets ever prophesied and all that God’s children ever prayed for is finally to be fulfilled.

As the elders brought before God the desires and prayers of the saints, they “sang a new song.” That is consistent with the rest of Scripture, which pictures the redeemed singing praise to God (e.g., Acts 16:25; Ephesians 5:19) and angels speaking it (Luke 2:13–14). Throughout Scripture the new song is a song of redemption (Psalms 33:3; 40:3; 96:1; 98:1).

The song opens with a reaffirmation that Christ is “worthy … to take the book and to break its seals.” He is worthy because He is the Lamb, the Lion of the tribe of Judah, and the King of Kings and Lord of Lords. To break the book’s seals means to enact the judgments written in it.

Then, further reinforcing Christ’s worthiness, the song continues, “for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation.” That phrase elaborates on the statement of verse 6 that the Lamb had been slain, explaining the significance of His death. “Purchased” is from a Greek word for redemption that pictures slaves purchased in the marketplace and then set free. At the cross, Jesus Christ paid the purchase price—His own blood (1 Peter 1:18–19)—to redeem from the slave market of sinful humanity those “from every tribe [descent] and tongue [language] and people [race] and nation [culture].” Those four terms appear together also in Revelation 7:9; 11:9; 13:7; and 14:6 and encompass all of humanity.

The song moves on to express the results of redemption: “You have made them to be a kingdom and priests to our God; and they will reign upon the earth.” The use of “them” instead of “us” indicates the vastness and comprehensiveness of redemption. The twenty-four elders move beyond themselves to sweep up all the saints of all the ages into praise and adoration. The redeemed are a part of God’s kingdom (1:6), a community of believers under God’s sovereign rule. They are also priests to our God (20:6), signifying their complete access to God’s presence for worship and service. The present priesthood of believers (1 Peter 2:5, 9) foreshadows that future day when we will have total access to and perfect communion with God. During the millennial kingdom, believers will reign upon the earth with Christ (20:6; 2 Timothy 2:12).

In verse 11 John says for the fourth time in the chapter that he “saw something.” To the voices of the four living creatures and the twenty-four elders are now added those of innumerable angels. Myriad means “ten thousand,” apparently the highest number the Greeks had in their language. The phrase “myriads and myriads” describes an uncountable host. Hebrews 12:1 also says that the number of holy angels cannot be counted. They number at least twice as many as the fallen angels according to Revelation 12:3–4.

The vast host began saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.” Once again, the emphasis is on Christ’s death providing a perfect redemption. He is worthy to receive recognition because of His power and the spiritual and material riches He possesses (Psalm 50:10–12). He is also worthy to receive recognition because of His wisdom and omniscience. For all those things and all His other absolute perfections, Jesus Christ is worthy of all honor and glory and blessing.

As the great hymn of praise reaches a crescendo, “every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them” join together. This all-inclusive statement is reminiscent of Psalm 69:34: “Let heaven and earth praise Him, the seas and everything that moves in them,” and the concluding verse of the Psalms, “Let everything that has breath praise the Lord. Praise the Lord!” (Psalm 150:6). This mighty chorus cries out, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.” Endless worship belongs to God the Father and the Lord Jesus Christ. The creation is unable to contain its joy over its upcoming redemption.

Lost in praise, the four living creatures could only keep saying, “Amen.” That solemn affirmation means “let it be,” “make it happen” (cf. 1:6–7).

Soon, this mighty host would march out of heaven to execute judgment, gather God’s people, and return with Christ when He sets up His earthly kingdom. The stage for God’s ultimate plan has been set in the throne room of God.

26. The Revelation: The Search for and Selection of the Worthy One (Revelation 5:2-7)

The events of chapter 5 follow immediately after those of chapter 4. The scene is once again the throne of God in heaven. The cherubim, the twenty-four elders, and the Holy Spirit in His sevenfold glory are all present. The events described in these two chapters anticipate the divine judgment about to strike the earth (Revelation 6–19). Awestruck by the majesty of God’s throne, the cherubim and elders begin a series of hymns to God. Those hymns celebrate God as creator and redeemer, and rejoice that He is about to take back what is rightfully His.

As that moment approaches, God begins to stir. The opening phrase “I saw” introduces the various scenes described in this chapter and stresses John’s status as an eyewitness. In his vision, John saw in the right hand of Him who sat on the throne a book written inside and on the back, sealed up with seven seals. God stretched out His hand, as it were, and in it He held a book. The Greek word here refers to a scroll. A scroll was a long piece of papyrus or animal skin, rolled from both ends into the middle. Scrolls were commonly used before the invention of the modern book.

While Roman wills were sealed up with seven seals, this scroll is not a will but a deed or contract. Jeremiah 32 provides a good illustration of the use of such a document. In the waning days of the southern kingdom, shortly before the fall of Jerusalem, Jeremiah’s cousin Hanamel approached him. Hanamel was desperate to sell a field he owned in Jeremiah’s hometown of Anathoth, near Jerusalem. Hanamel knew the land would be seized once the Babylonian army conquered. Jeremiah, in obedience to God’s command (Jeremiah 32:6–7), purchased the field in spite of its potential loss as a sign that the Babylonian captivity would not be permanent

The scroll John saw in God’s hand is the title deed to the earth. Unlike other such deeds, however, it does not record the descriptive detail of what Christ will inherit, but rather how He will regain His rightful inheritance. It will occur by the divine judgments about to be poured out on the earth. While the scroll is a scroll of doom and judgment, it is also a scroll of redemption. It tells how Christ will redeem the world from Satan and those with him. Ezekiel describes this same scroll in his vision of heaven (Ezekiel 2:9–10).

THE SEARCH FOR THE WORTHY ONE

"And I saw a strong angel proclaiming with a loud voice, “Who is worthy to open the book and to break its seals?” And no one in heaven or on the earth or under the earth was able to open the book or to look into it. Then I began to weep greatly because no one was found worthy to open the book or to look into it..." (Rev. 5:2–4)

The strong angel (also in Rev. 10:1; 18:21) is not named. Some identify him as Gabriel, others as Michael, but he is anonymous. He spoke with “a loud voice” so that his proclamation would penetrate every corner of the universe. The angel sought someone both “worthy to open the book and to break its seals.”

As the echoes of his cry end, there is silence. No one “in heaven or on the earth or under the earth was able to open the book or to look into it.” A search of the entire universe turns up no one worthy to open the scroll.

Overwhelmed with grief at this turn of events, John began to weep. “Weep” is the same Greek word used to describe Jesus’ weeping over Jerusalem (Luke 19:41), and Peter’s bitter weeping after betraying the Lord (Luke 22:62). It is a word that expresses strong, unrestrained emotion. Interestingly, this is the only time in Scripture that tears are seen in heaven.

John’s weeping, though sincere, was premature. God was about to take action. John wept because he wanted to see the world without evil, sin, and death. He wanted to see God’s kingdom established on earth. Yet John did not need to weep, because the search for the one worthy to open the scroll was about to end.

THE SELECTION OF THE WORTHY ONE

"...and one of the elders said to me, “Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals.” And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. And He came and took the book out of the right hand of Him who sat on the throne." (Revelation 5:5–7)

Because his tears were unnecessary, one of the elders told John to stop weeping. Then he drew John’s attention to a new Person emerging on the scene: “the Lion that is from the tribe of Judah, the Root of David.” No human or angel can redeem the universe, but there is One who can—Jesus Christ. The title “the Lion that is from the tribe of Judah” derives from Jacob’s blessing on the tribe of Judah given in Genesis 49:8–10. Out of the lionlike tribe of Judah would come a strong, fierce, and deadly ruler.

The Jews of Jesus’ day expected the Messiah to be powerful and to liberate them from the heavy hand of their Roman oppressors. It was partly because Jesus failed to live up to those expectations that they rejected Him. Tragically, the Jews completely misjudged their Messiah. He is a lion, and will tear up and destroy their enemies. But He will do so according to His timetable, not theirs. His lionlike judgment of His enemies awaits the yet-future day that He has chosen.

Jesus is also seen here as “the Root of David.” This title derives from Isaiah 11:1, 10. As Matthew 1 and Luke 3 reveal, Jesus was a descendant of David both on His father’s and mother’s side. In Romans 1:3 the apostle Paul said that Jesus was “born of a descendant of David according to the flesh.”

Jesus is the One worthy to take the scroll because of who He is—the rightful King from David’s descendants—and what He is—the Lion from Judah’s tribe with the power to destroy His enemies.

As he looked at the incredible scene before him, John found his attention irresistibly drawn to what he saw between the throne with the four living creatures and the elders. Instead of the anticipated mighty Lion of the Tribe of Judah, John saw a Lamb. The Lord Jesus could not be the Lion of judgment, or the King of glory, unless He was first “the Lamb of God who takes away the sin of the world” (John 1:29).

The Greek word used here for “lamb” refers to a little lamb or pet lamb. The imagery derives from the Passover, when Jewish families were required to keep the sacrificial lamb as a household pet for four days before sacrificing it (Exodus 12:3–6). While every lamb sacrificed under the Old Covenant pointed toward Christ, He is only referred to as a lamb once in the Old Testament (Isaiah 53:7). In the New Testament outside of Revelation, He is only called a lamb four times (John 1:29, 36; Acts 8:32; 1 Peter 1:19). In Revelation He appears as the Lamb thirty-one times.

Several features indicate that this was no ordinary lamb. First, He was standing, alive, on His feet, yet looking as if He had been slain. The scars from the deadly wound this Lamb received were clearly visible, yet He was alive. Though demons and wicked men conspired against Him and killed Him, He rose from the dead, defeating and triumphing over His enemies.

Another feature about this Lamb that John noted was that it had seven horns. In imagery drawn from the animal world, horns in Scripture symbolize strength and power. Seven, the number of perfection, symbolizes the Lamb’s complete, absolute power. The Lamb in John’s vision also had seven eyes, again denoting perfect and complete understanding and knowledge. The eyes represented the seven Spirits of God, sent out into all the earth. The phrase “seven Spirits of God” describes the Holy Spirit in all His fullness.

Verse 7 records the final, monumental act in the heavenly scene. Everything John has been describing since this vision began in 4:1 had been building toward this moment. This views the great, culminating act of history, the act that will signal the end of man’s day. The ultimate goal of redemption is about to be seen; paradise will be regained, Eden restored. Before John’s wondering eyes the Lamb came and took the book out of the right hand of Him who sat on the throne.

The worthy One has arrived to take back what is rightfully His!

Finding "True Beauty" in a Super-Vain Culture

An objective survey of our media, advertising, social media and popular culture reveals a culture obsessed with physical beauty. It is so obsessed with it that beauty has become everything and important things are neglected. When it reaches this point it is according to psychology professor Renee Engeln, a “beauty sick” culture. It amounts to a society-wide psychological illness. What we see in the mirror consumes so much time, attention, and emotional resources that becomes harder see other aspects of our lives. How we look (often measured by reactions on social media) is more important than who we are. The ugly truth about such beauty sickness is that it is physically, mentally and spiritually harmful. Anthropologists observe that obsession with physical beauty is a common phenomenon of societies in decline. Cultures have been here before and the Bible has great insight about such tendencies of the human heart. It points us away from beauty sickness to true beauty.

In 1 Peter 3:3-4 there is a contrast between spiritual and outward adornment. Following on from 1 Peter 3:1-2, the apostle gives two further directions to believing women for attaining the way to live that through the Lord’s blessing, might prove a means of gaining their unbelieving husbands. The one is negative, that they should not be too obsessed with adorning their outward person. The other is positive, that their great efforts should be to have their inward person adorned with the grace of God, especially meekness and a peaceable spirit in relation to their husbands.

Peter also urges that this is an ornament that will not grow old and decay as others do. It is also in very high esteem with the Lord, and therefore as they desire to gain their husbands by their outward conduct, their great care should be to attain to a right condition of spirit within. This does not mean that our outward appearance should be despised or that we should pursue an odd way of presenting ourselves but rather that it should not divert us from the main things. In the following reflection, Alexander Nisbet (1623-1669) explains further the nature of true beauty and why we should not be diverted from pursuing it.

1. TRUE BEAUTY IS NOT OBSESSIVE

Even the children of the Lord can be in danger of offending Him and others, in the matter of their clothing. This may involve pursuing novelty or strangeness whether in the type of clothing or in our way of using of it (Zephaniah 1:8). Or it may be when much time and expense are wasted concerning clothing, as is meant in the apostle’s words here. In all of this and similar ways, the Lord’s people are ready to offend in the matter of their clothing. and that because there is in them much unsubdued pride and vanity which is ready to manifest itself in that way (Isaiah 3:16, 18 etc) and because they forget, that clothing is given to make them ashamed in remembrance of their sin (1 Timothy 2:9, 14). The danger of offending (by wasting both time and expense) is meant by the apostle in dissuading them from outward adorning.

2. TRUE BEAUTY IS NOT EXCESSIVE

The Lord allow those in eminence above others to have ornaments beyond necessity (Isaiah 22:20-22) and others to have more than ordinary at some special occasions (Genesis 24:30) and all of His people to conduct themselves in an honourable and decent way (Romans 12:17).

Yet, when any professing Christian becomes excessive in using their liberty in these things, they will be so far from commending religion to others that their practice will rather be a hindrance to others. They may or will readily take occasion to think that Christians have no better things to take themselves up with, than these on which they waste their time, effort and expense.

The apostle here dissuades Christian women from this evil if they wished to gain their heathen husbands. He implies that their vanity and excess in the matter of their adornment would rather hinder them than gain them to fall in love with Christianity.

3. TRUE BEAUTY IS SPIRITUAL BEAUTY

They that would by their outward conduct, commend religion and win others to fall in love with it, must have their prime care exercised about their heart. If it is adorned with the graces of God’s Spirit in life and practice, the conduct cannot but be lovely to all rightly discerning onlookers. Having told those believing women before that it was their actions mainly which would gain their husbands, Peter now further explains the way of attaining such conduct.

Those that waste much time, effort and expense, in adorning their bodies, ordinarily neglect their souls, leaving these in a disorderly, sordid and filthy condition. In dissuading from the one, and persuading to the other, the apostle implies the inconsistency of such an adorning of the outward person, with the adorning of the inward.

4. TRUE BEAUTY IS MEEK

That which mainly makes the conduct of a professing Christian a means to gain others to Jesus Christ is the exercise of the graces of God’s Spirit within, especially meekness and quietness of spirit. By meekness they keep down their passions from rising against others that wrong them or against the Lord’s dealings that seem harder towards them than others (Numbers 12:2-3). It also prompts them to all amicable and loving ways of reclaiming such as wrong them, before they go to the rigour of justice (1 Corinthians 4:21).

By quietness of spirit they do avoid all needless contradiction of others (Isaiah 53:7); all rashness in their actions; (Acts 19:36); all meddling with things not belonging to them (1 Thessalonians 4:11) and all expressions of discontent with that lot the Lord has appointed for them (Psalm 131:2). All of this is here required of Christian women bound to unbelieving and ungodly husbands, as a special means of gaining them to Christ. He exhorts them to put on the ornament of a meek and quiet spirit in order to gain their husbands.

Where such a gracious frame of spirit is within, it will have visible effects that may be discerned without. The apostle exhorts Christian wives to the pursuit of meekness and quietness of spirit, as a means to gain their unbelieving husbands, which it could not achieve unless the effects were visible in their conduct.

5. TRUE BEAUTY DOES NOT FADE

The grace of Christ is such an ornament that having been put on the soul, never fades or grows old altogether. This consideration should make Christians more careful to have it in exercise in their hearts, than to have on the best of their ornaments which will soon wear out and grow old. In urging Christians to put on this adorning of God’s grace, the apostle affirms it to be that “which is incorruptible.”

6. TRUE BEAUTY IS ESTEEMED BY GOD

Every grace is the Lord’s own free gift (James 1:17) and the most gracious cannot properly be profitable to Him (Job 22:2). Yet, He is pleased to esteem His own grace and graciously reward those to whom He gives it, as if it were of great worth to Him. This consideration should increase the esteem of grace in our hearts and stir us to effort for getting and increasing it. The adornment of a meek and quiet spirit is commended from this that it “is in the sight of God of great price.”