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Revelation 7 Revelation 7 is a parenthesis: it is an answer to question posed at the end of chapter 6: "the great day of wrath has come, and who can stand?" (6:17). It depicts the redeemed who emerge triumphant by the grace of God in Jesus Christ through the tribulation. It is paralleled in chapter 14:1-4. We have seen how this question was posed as a response to the opening of the sixth seal, one in a series of seven such seals, each one glimpsing a part of the unfolding of history. To a war-torn church, the present looked difficult enough; but what about the future? Seals 2-6 had unveiled trouble of immense proportions, a glimpse of things to come, and the sixth seal had brought us to end: the judgment at the end of the age. "If the foundations are destroyed, what can the righteous do?" (Psa. 11:3). So where does chapter 7 belong in the chronology of things? "After this" (7:1) might seem at first to imply that the events of chapter 7 belong chronologically after chapter 6, but this hardly seems to be the case. Verse 3 is clear: the earth has not yet been harmed. What we have here is a parallel account of the sixth chapter, repeated in a slightly different way in order to bring out an important truth not mentioned in the preceding chapter. Chapter 6 had opened with a glimpse of the rider on the white horse, riding forth conquering and to conquer. As the first of six horsemen, it was a reminder that Christ is in control. But the message of doom that followed in the next five horsemen has brought images of death, disaster, and even despair. Nothing, for example, has been said about the ultimate security of God’s people. Will they survive the ravages of war and destruction? Will they persevere? Chapter 7, in retelling the story of things to come, tells the same story, but uses a different image -- winds instead of horsemen. In this way, the imagery is a repetition of the vision of Zechariah 6 where four chariots are horsemen are said to represent the four "winds" (NIV has "spirits", Zech. 6:5). Who can stand? Secondly, "a multitude which no-one could count" (7:9) are standing, too. Who are they? They are those who have come to realize the value of redeeming grace, of salvation by grace alone, in Christ alone (7:10). Reformation distinctives of sola gratia, and soli Christo accompany their worship. They are eager to magnify the sovereignty of God in grace, that salvation belongs to God as the author and accomplisher of redemption. These are Christians, no doubt about it. And some features are worth noting:
The seal There is both a unity and diversity to the people of God. They come from every tribe: the mountain dwellers of northern tribes, the farmers of the dwellers of the great plains, to the coastal dwellers and fishermen that occupied the coastal cities of the Mediterranean – all are represented, and interestingly, in equal numbers! But, they are all of them, "servants of our God" (7:3), all are dressed in white (7:9; cf. Isa. 18; 64:6; Zech. 3:3-5), all sing the same song of redemption (7:10). Recovered from the biblical site of Megiddo was a jasper seal bearing the figure of a roaring lion. An inscription reads; "Belonging to Shema, servant of Jeroboam." It was once the property of an official of Jeroboam II, king of Israel , 785-743 B.C. (2 Kings 14:23-29). Shema no doubt used it each day to press upon documents the seal and authority of his king. God’s seals have a similar significance. We speak of the sacraments as signs and seals. In baptism God seals us by giving us His name; in the Lord’s Supper we are promised his presence. God’s seal is more than an emblem to be pressed on paper; it is His own presence promised to his people. The Holy Spirit is the seal: "having believed, you were marked in Him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—the praise of His glory" (Eph. 1:14; cf. 4:30). Two complimentary truths come into focus: first, God’s seal is His claim upon us. "It is He who made us, and we are His" (Psa. 100:3). "The Lord’s portion is his people" (Deut. 4:10; 32:9). Secondly, God’s seal gives us claim on Him. The Spirit certifies His pledge to us. The Holy Spirit is God’s down-payment on full and final salvation. It is interesting that Paul combines both of these ideas: standing and sealing in 2 Corinthians 1;21-22: "Now it is God who makes both us and you stand firm in Christ. He anointed us, set His seal of ownership on us, and put His Spirit in our hearts as a deposit, guaranteeing what is to come."" What we have here is a picture of heaven, but a picture of heaven now! It is vertical eschatology as much as it is horizontal eschatology. This is the security of the church as it passes through present persecution and evil. God will guard and keep all His own. Everyone who is sealed will emerge victorious through the grace of God in Jesus Christ.
Who are the 144,000? The problem with a literal interpretation is that the reference in verse 4 to seeing 144,000 is almost certainly paralleled with verse 9, where John sees, "a great multitude that no one could count." Verse 9 is introduced by the expression, "after these things" in the same way as verse 1, but we have already noted this does not necessarily imply chronological sequence, but merely the order in which the visions came to John. The number 144,000, then, is almost certainly a figurative way of expressing a very large number which is complete or fixed. Using the numbers 12 (representing all of the tribes of Israel, an allusion which ties in with verses 5-8, or more likely, the twelve tribes and twelve apostles representing the Old and New Testament church, cf. 21:9-10) and 10 or 1000 ( a number of completeness) a quantity representing vastness is produced. Those who are sealed are "a great multitude that no-one could count from every nation, tribe, people and language." A seal is applied to every member of the kingdom, before any harm comes to the earth (7:3). It is the security echoed by the psalmist when he assures that "no harm will befall you, no disaster will come near your tent" (Psa. 91:10), and "the Lord will keep you from all harm—He will watch over your life" (Psa. 121:7). If, as we have been suggesting, the 144,000 of verse 4 and the "great number which no one could count" of verse 9 are one and the same, then we need to ask why it is that detailed reference is given to the twelve tribes in verse 5-8 (twelve tribes (Dan is omitted; Joseph and one of his sons are mentioned). One possible answer would be that in detailing it in this way, Revelation is mimicking what the book of Numbers does in the Old Testament whenever it records a census of fighting men (cf. Num. 1:21,23). Revelation 7 is therefore recording in symbolic manner, an army of men who will fight for the Lamb and emerge from it victorious (7:14). These Christian soldiers emerge through the battle — there is no indication of a rapture away from it. In this way, the promise given to Abraham, that he would be the father of many nations (Gen. 17:4-6) is fulfilled. God’s covenant of grace has now unfolded in all its multi-faceted dimensions. The beauty of the work of redemption has been disclosed. The Great Tribulation Tribulation is part of history generally. John began his letter by identifying himself as a fellow combatant in the "tribulation" (Rev. 1:9, KJV; NIV has "suffering"). Peter warns that it is what the church is called upon to expect again and again in the pages of the New Testament (1 Pet. 4:1-7, 12-13). Paul suggests in a most startling way that it is through our participation in these sufferings (tribulations) that we fill up in our flesh, "what is still lacking in regard to Christ's afflictions" (Col. 1:24). An exclusive placing of the "great tribulation" at the end of age is doubtful since the church at Thyatira is warned of its imminent arrival: Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds" (Rev. 2:22, KJV). What John seems to depict here is the story of the church: emerging throughout history from one tribulation after another . It has always been so, and it ever will be until Jesus Christ brings it to a close by His coming. "I find it most true, that the greatest temptation out of hell is to live without temptations. If my waters should stand, they would rot. Faith is the better of the free air, and of the sharp winter storm in its face. Grace withereth without adversity. The devil is but God’s master fencer, to teach us to handle our weapons." Samuel Rutherford |
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