Monday, February 18, 2019

An Inspiring Timeout- Revelation 7:1-17


In Revelation 7, John calls “Timeout!” from the unfolding process of judgment that he is describing (the seals) and breaks up the action with a different discussion. Typically when a coach calls a timeout on the court or on the field, the team gets a chance to rest for a bit in order to get back into the game refreshed and ready for the next portion of the competition. This is not the case with John’s interlude(s) in the Apocalypse. If anything, these literary interjections require readers to be more conscientious of exactly what John is describing and when what the apostle is describing will come to pass. Therefore, with great reverence for the text that Jesus revealed and in lieu of the interchange that is found in Revelation 7, let’s carefully survey three groups that John identifies in this chapter and be inspired by their future example of resilience and ultimate victory under extreme pressure.


1. The Four Angels-7:1-3

“After this” in verse 1 of chapter 7 marks a demarcation between the progression of the seals and an interlude that John employs here in an effort to describe other phenomena that he is witnessing. What is interesting about this interlude (and others) is that while in these literary units, John is unhindered by time and able to disclose things that are past, present, and even future, within the span of just a few verses. This disconnect from simple chronology is something that is aided by his being “in the Spirit” and by the apocalyptic genre that characterizes, at least in part, Revelation. In this particular interlude (spanning all of chapter 7), John introduces the reader to three groups of characters that are active at different stages in the tribulation saga. First, he introduces four angels—“After this I saw four angels at the four corners of the earth” (7:1a). These four heavenly messengers are described as occupying posts at all ends of the earth. The idea of the earth having “four corners” is something that is consistent with Isaiah 11:12 and Ezekiel 7:2 which describe the world with similar figurative language.
At their posts, these four angels are “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,…” (7:1b). Though literal wind is assumed to be the meaning here by some, perhaps what is more in keeping with the immediate and surrounding context is something like the idea of “winds of judgment.” Winds in the ancient world were a powerful force that were often associated with storms and devastation (whether on sea or on dry land). This background along with the purpose clause of verse 1 (“so that no wind would blow on the earth or on the sea or on any tree”) seems to suggest that these four angels were to withhold the sweeping judgment that God would send upon the world until the time was right.

This conclusion is helped along by the emergence of another angel and the proclamation that he brings in verses 2-3—“ 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,…” (7:2-3). Whether an archangel or some other ranking member of God’s heavenly hosts, this angel reveals that while sweeping judgment would in fact be realized on the earth, a group of sealed bond-servants must be established first. Those sealed would be spared whatever would come with the “winds” that would soon blow form all corners of the earth against the “earth and sea.” The repetition of “earth” and “sea” seems to foreshadow the scope of the trumpets and bowls that will soon be unleashed in the second half of the tribulation period (beginning in Revelation 8) (Osborne, Revelation, 309).

The revelation that this angel provides is important as it seems to indicate that God has two programs at work simultaneously during the tribulation—a program of judgment (experienced by those who endure the stormy gales described in these passages), and a program of redemption (experienced by these sealed bond-servants). These bond-servants are those tribulation saints who miraculously come to faith in the Lord Jesus Christ sometime during the tribulation period. God’s punitive exercises against the earth are not immediately directed to this latter group. Instead, judgment is reserved for those who remain lost and, instead of following after the Lord God, are deceived by the false Christ under a future new world order. In many ways, as Robert Thomas concludes, this interlude in Revelation 7 answers the question raised at the end of chapter 6—“Who is able to stand?”. The answer is “those who have the seal of God”—i.e. those who will be saved during the tribulation.
Such will receive a “seal…of God on their foreheads” (7:3). Some believe that this is an allusion to Ezekiel 9:4-6. In Ezekiel 9:1-2, six guardian angels appear—five with weapons and one with a tablet). The latter is seen putting a mark on the foreheads of those who grieved the rampant idolatry that the prophet describes in Ezekiel 8 (including, but not limited to atrocities performed in the temple). Those who were resolute in their commitment to the one true God were disturbed by such practices and these were marked by this angel in response to their righteous indignation. However, not all were concerned about pervasive idolatry and in their indifference proved their lack of commitment to the things of God. This is why the other five angels of Ezekiel 9 were instructed to put to death those who did not possess the mark.

As in Ezekiel, the mark in Revelation 7 is given to distinguish true followers of Christ from those who are indifferent or antagonistic toward the things of God. The mark on the foreheads given in Revelation 7 also contrasts the “mark of the beast” that is described later in 13:5. All, it would appear, will be marked one way or the other—with the seal of God or with the mark of the beast. There is no middle ground offered in the account on Revelation (as in the dualism that characterizes most apocalyptic literature). Though marks on the forehead might appear foreign to today’s reader, a “brand or tattoo on the forehead of a slave was common in the ancient world as a sign of ownership, and there were also religious tattoos to show allegiance to a particular god. Similarly (here), God’s slaves had his sign on their foreheads to indicate both ownership and allegiance” (Osborne, Revelation, 310).

2. The 144,000-7:4-8

Those sealed on their foreheads by the angel include 144,000—“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” (7:4). Some (nondispensationalists) are forced to equate this second group with the third (the multitude), believing that the 144,000 refers to the “new Israel”/Christian church and insisting that this means the church is still present on the earth well into the tribulation (Osborne, Bauckham, Longnecker-Some cases for this interpretation are built from Galatians 6:16 where Paul refers to an “Israel of God” and what Osborne refers to as “the centrality of the church throughout the book,” Revelation, 311. Bauckham goes a step further and suggests that this 144000 is not merely the church but a “messianic army” that will inaugurate Christ’s rule, The Climax of Prophecy, 215-29. He also equates the 144000 and the multitude described later and says that like the Lion and the Lamb introduced in chapter 5 [glorious and humble], these two different descriptions (144000 and multitude) actually refer to the same company [sealed and sacrificed]). However, context clues point in a very different direction. First, the number is significant as it is 12 times 12,000 (12 indicating the twelve tribes of Judah). Whether this number is literal or figurative, its unusual total at least potentially refers to a group of people comprised of historically-established tribes of Jacob.

That this number refers to a group of saved descendants of a literal Israel during the tribulation is further evidenced by verses 5-8 which lists the 12 tribes of Israel along with a figure of 12000, yielding a grand total of 144000—“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,…’”. [This list excludes the tribe of Dan because of this group’s collective apostasy and idolatrous behavior (see Judges 18:14-31). In its place it gives Joseph two entries—one listed as “joseph” and the other as “Manasseh” (Joseph’s son). This is in keeping with the double-portion blessing of Joseph shown in Genesis 49:1-22 through his two sons—Manasseh and Ephraim. Joseph’s name stands in the place of Ephraim and Manasseh takes his other position in this list.] Hindson argues, “the actual listing of each tribe would be irrelevant if they were not intended to represent the specific people of Israel” (Hindson, Revelation, 90). Walvrood agrees saying, “the fact that the twelve tribes of Israel are singled out for a special reference in the tribulation time is another evidence that the term ‘Israel’ as used in the Bible is invariably a reference to the descendants of Jacob who was first given the name, Israel”(Walvrood, The Revelation of Jesus Christ, 142) (see also Seiss, Pentecost, Thomas). The number along with this list overwhelmingly supports the idea that a large remnant of Jews will not only be saved during the tribulation, but they will be spared the judgments that are coming on the earth. After all, God’s promises made to his people all the way back in Genesis 12 (people, land, and blessing) are still yet to be fulfilled. Therefore, God must keep a remnant for himself, even/especially through the tribulation period, so that the covenant can be fulfilled. This remnant will be among those who endure the tribulation, sealed by God, protected from divine judgment.

3. The Multitude-7:9-17

The third group that is revealed in John’s first interlude is the multitude of 7:9-17—“ 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, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands;…” (7:9). This final group appears to be far larger (“great multitude which no one could count”) and broader in scope (“from every nation and all tribes and peoples and tongues”) than the 144000 mentioned in the preceding verses. This group is shown standing “before the throne” (of God) and “before the Lamb” (the Son). To understand what John is describing, the reader must remember that in this literary interlude he is not limited to chronological time or consistent space. So far we’ve seen judgment withheld by angels situated at the four corners of the earth and 144000 sealed tribulation messianic Jews that are on the earth witnessing the tribulation first hand. Here, John is thrust, once again, into the heavenly throne room and (as the reader will soon learn) he is looking ahead to the future as this multitude consists of saints that are martyred during the worst of the Tribulation period. Clad in a way similar to the pure and victorious ones previously identified in 3:4-5 and 6:11, this multitude is also waving palm branches. Palm branches were a symbol of rejoicing on celebratory occasions. In John 12:13, they were waved by onlookers upon Christ’s entry into Jerusalem. In both contexts the tone of victory is present among the crowds. In John 12, Jesus’ anticipated victory was praised and here, Jesus’ realized victory is celebrated.

With the same vigor that the martyrs in Revelation 6 voiced their petition (see us of krazw meaning “to scream” in 6:10 and 7:10), the multitude here sings the Lord’s praises—“and they cry out with a loud voice, saying, ‘Salvation to our God who sits on the throne, and to the Lamb’” (7:10). The song/exclamation of the martyrs here reveals that the idea of giving your life for the cause of Christ is not something to fear as much as it is something to sing about. “To live is Christ and the die is gain” because God provides salvation to those who have received what the Lamb offers (Phil. 1:21).  

Eager to join the exclamation of this multitude, the same worshipers that began the theme of praise all the way back in Revelation 4 and were added to in chapter 5 return here in verse 11—“and all the angels were standing around the throne and around the elders and the four living creatures” (see 4:4; 5:11ff). The growing choir in the heavens “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” (7:12). As the drama of Revelation progresses and leads the ultimate end that is foreshadowed here, more of God and his glory is revealed and celebrated. As the choir grows (beginning with the four living creatures and the 24 elders in chapter 4 to the addition of the myriads of angels in chapter 5 and now the multitude in chapter 7), so too does their list of superlatives ascribed to the Lord. Interestingly, the number of attributes reaches seven in 7:11: 1) Blessing, 2) Glory, 3) Wisdom, 4) Thanksgiving, 5) Honor, 6) Power, and 7) might. Though recorded here “as a spontaneous response,…it follows the pattern of symbolic numbers in the Apocalypse—seven representing completeness” (Hindson, Revelation, 94). Ultimately, all of the inhabitants of heaven (angels, creatures, and the collective people of God) are depicted here as celebrating all that God is.

The identity of this multitude is solidified in verses 14—“And he said to me, ‘These are the ones who come out of the great tribulation,…’” (7:14b). Though the “great tribulation” has yet to be described (the second 3 ½ years/the trumpets and bowls), those who will be martyred for their resilient faith in the midst of extreme pressure are shown victoriously celebrating here in the heavens.

The theme of victory continues with the description of their raiment—“and they have washed their robes and made them white in the blood of the Lamb” (7:14c). Later, a similar group will be said to “overcome by the blood of the Lamb and the word of their testimony (Rev. 12:11). These are those who are victorious not through their own strength, but through Christ’s salvific activity on their behalf and the testimony thereof.

“For this reason, they are before the throne of God, and they serve Him day and night in His temple and He who sits on the throne will spread His tabernacle over them They will hunger no longer, nor thirst anymore, nor will the sun beat down on them, not 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,…” (7:15). While these saints knew danger, famine, fire, confusion, devastation, and heartache on the earth, especially during the tribulation they endured, Revelation 7:15 reveals that God provides this same group protection, satisfaction, relief, guidance, life, and joy in the heavens. In a way, the interlude of Revelation 7 is a prophetic interlude of hope. Though John has yet to describe the great tribulation to come, those tribulation saints on the earth (those who were saved sometime after the rapture during the process of judgment), ought to take heart in this: that while they may end up paying the ultimate price for their witness, they have nothing to fear, but everything to sing about.

So What?

Before the whistle blows or we hear the ref call “play  ball!” and we continue our journey into Revelation 8 and the seventh seal, I believe it is incumbent upon us reflect upon and even be inspired by at least two things this chapter has articulated. First, God is a God who keeps his promises—no matter how old and no matter how little the benefactors deserve it. The presence of the 144000 in this passage demonstrates that God is still committed to Israel, just as much as he was when he first made the covenant with Abraham. Even years of pervasive unbelief and a future tribulation can’t get in the way of God’s plan for his people through this remnant. After all, what kind of God would our Lord be if he could just discard his covenant or replace its beneficiaries with another group? How confident could we be in the promises issued to us if the promises issued to Israel will ultimately be unfulfilled. Second, the song/exclamation of the martyrs in Revelation 7 reveals that the idea of giving your life for the cause of Christ is not something to fear as much as it is something to sing about. Though we may never be faced with a decision to deny God or live, let us be inspired by the example of the tribulation saints not to capitulate under pressure or dilute our witness. The rewards of heaven far outweigh anything that we could ever lose in this world. If the inspiring positive example of faithfulness in this passage isn’t enough to encourage personal boldness in this world, consider these sobering statements the Bible articulates elsewhere: “Whoever acknowledges me before others, I will also acknowledge before my Father in heaven. But whoever disowns me before others, I will disown before my Father in heaven” (Matt. 10:32-33).  Remember, as even Revelation 7 reminds us, there is no middle ground. Either Jesus is your Lord or your enemy. Our commitment to and faith in him ought to be as obvious to those around us as a distinguishing mark on our foreheads.

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