The Reign of Jesus (Revelation 6:1–7:8)

In chapters 4 and 5 we have a description of the enthronement of Jesus, which occurred at his ascension to heaven. At his enthronement he was given a book sealed with seven seals, with one purpose of his enthronement being that he should open the book. The book cannot be opened until the seven seals are removed. I suggested that the book is the book of life in which is written the names of all who believe in Jesus.

In chapter 6, Jesus takes the seals of the book. As he opens each one, he releases a power that will help bring about the opening of the book of life. What are these powers that are in the hand of Jesus the king that he will use to accomplish his own purposes?

The first four seals concern the well-known four horsemen of the Apocalypse. These judgements are similar to ones mentioned by Jesus in the Olivet Discourse: ‘When you hear of wars and rumours of wars, do not be alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains.’

1. Jesus opens the first four seal

The first seal is depicted as a king on a white horse riding out to battle (6:1-2). Some people think this refers to Christ riding forth with the gospel, because he is described in this way in 19:11. However, I think the list in chapter 6 is made up of sources of trouble for Christ’s people. I would suggest that this rider depicts tyrants or oppressive rulers.

The second seal is a red horse, and it is evident that he represents those who make war (6:3-4). The third seal is a black horse, and he depicts famine (6:5-6). The fourth seal is a pale horse, and he represents death in all its forms (6:7-8).

As we think of this description of human history, we see it is a very accurate picture, for even today, with all our advances, we still have tyranny, war, famines and death. We only have to watch the news programmes to see that they occur.

What are we to make of this description of human history? First, we have to get rid of the idea that Jesus only does comforting things and the devil does all the bad things. History is not about a battle between two equal forces. Also we have to move from focussing on secondary causes and see that there is only one primary cause for all events. Jesus either initiates an action for a specific purpose or directs an action to overrule it for a specific purpose.

This chapter tells us that these distressing situations are brought about because Jesus is determined to open the book that he has been given, which is to bring in his people to himself. So why does Jesus send these judgments?

The answer is that they are samples of divine judgement before the time, as well as samples of the variety of divine judgements within time. They tell us that God will do something about our behaviour. They are sent because we are sinners against God. Jesus has been exalted to reign on behalf of his Father. But how does the human race react to God? By rejecting him and despising him. They refuse to acknowledge him today as the only God, as the great Creator. Jesus, in his providential control of human actions, brings foretastes of judgment into our lives.

They are sent to urge us to prepare for eternity. Later in this book, there is a similar picture of trouble sent by God to bring humans to see their need: ‘They were scorched by the fierce heat, and they cursed the name of God who had power over these plagues. They did not repent and give him glory. The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness. People gnawed their tongues in anguish and cursed the God of heaven for their pain and sores. They did not repent of their deeds’ (Rev. 16:9-11). J.I. Packer has succinctly summarised a big change in the way people respond to tragedies, whether at a personal or on larger level. In the past people used to ask when trouble came, ‘What is God saying to me in this?’ Today people say, ‘What right has God to do this to us?’

They are also sent to give opportunities for his church to act as agents of mercy. In his providence, the Lord enables his people to give both practical and spiritual help to those in need. So, in may cases the trouble they went through becomes a means of spiritual good.

These judgements are limited to some in order that the many will listen. We cannot say that those who suffer because of wars and famines are worse sinners than us. But do we hear God read the six o’clock news?

2. Jesus opens the fifth seal (6:9-11)

The fifth seal is different from the others because it moves the readers from the experience of earth (as depicted in the four seals) to the response of heaven. Like the four seals, it describes details that picture what goes on in the period when Jesus is opening the seals, from his ascension to his return in judgements.

In this seal we are given a snapshot of heaven and are shown a picture of the church in heaven. No doubt, many Christians would have died because of the causes mentioned in the previous seals. Like them, this one also ends in death, although for unique reasons.

John’s attention is drawn to those who have suffered martyrdom because of their loyalty to Jesus. Jesus did say that this would happen to his followers. He said in John 16:2: ‘They shall put you out of the synagogues: yea, the time cometh, that whosoever kills you will think that he doeth God service.’ He warned his disciples that it would be costly to follow him. In the sixty years since the ascension of Jesus, there had been many slain for their witness to Jesus, particularly under the rule of Diocletian.

This seal reminds us that the believers in heaven are conscious, that they are not in some kind of inertia. They can recall the past and anticipate the future, and they have conversations with Jesus.

But what is the concern of the believers who have reached heaven. Perhaps surprisingly for us at first, they cry for God to bring justice to the world. This is not because they are vindictive, for heaven rejoices in mercy being displayed. But they also long for God to act on all the horrors of history, to take on his role as avenger of the weak and needy.

The temporary answer to their concern is to experience what is signified by the white robes: participation in the victory of Christ and purity of heart in the perfect world. They are also encouraged to rest, to refresh themselves with the beauty of heaven. They are provided with consolation.

They are also informed that the church on earth will continue to suffer, and many others will join their number. This was to be the norm for the next few centuries. We have read of the martyrdoms of Justin and Polycarp in the next century. We know about those killed at the Reformation and in our own country during the times of the Covenanters. And persecution has continued since then, with half of the total number being those slain in the twentieth century.

Their suffering is not in vain. As Tertullian commented long ago, ‘The blood of the martyrs is the seed of the Church.’ Many Christians become more devoted disciples when they hear accounts of dedication unto death and many opponents are won as they see the love and loyalty of the believers.

One value of these details is that they explain troubles from a Christian perspective. Nothing is chaotic or out of control; rather it is under the control of Jesus.

3. Jesus opens the sixth seal

The previous seals describe the period between Christ’s ascension and his coming. The sixth seal is more focussed on a particular period of time and depicts cosmic turmoil and human despair linked to the appearance of Christ as the Judge (6:12-17).

The terror of the Lord makes all people equal. Both the rich and the poor and the free and the slave are petrified at the prospect of appearing before Jesus as the Judge. In verse 15 we are given a list of those who will be afraid when Jesus returns. Political power, economic power and military power cannot provide a way of escape. They sense that there is no escape and would endure being buried alive rather than face the awful wrath of a rejected Lord.

What a startling description of the kind God and gracious Saviour! Jesus, the tender-hearted Saviour, will be angry on this awful day. He will come with vengeance in his heart. Think of these two verses: ‘For the day of vengeance is in mine heart, and the year of my redeemed is come’ (Isa. 63:4); ‘And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ’ (2 Thess. 1:7-8).

The lost ask an important question, but they ask it too late. It is strange how often important issues are left till the last minute. But in this case, it is later than that – too late. The question is, ‘Who will be able to stand?’ The answer is given in the next chapter, when we see a great multitude standing around the throne. They found the answer in time – they believed in Jesus. Let none of us be late in finding the answer.

But where are the Christians throughout this period? The answer is given in the next section of this vision in which a group of sealed Israelites are described.

4. The sealed number (6:1-8)

The vision opens with a reference to heavenly control of the elements. We perhaps do not see the significance of this, but John’s readers would have. In the ancient world, the elements were regarded by pagans as being ruled by different false gods. John here says the elements are under the control of the only God.

The four angels are depicted as being ready to unleash storms on the earth, which is similar to what happened with the seals. It is very likely that the four angels function in a similar way to the four horsemen of chapter 6. Before they do begin to destroy, another angel appears and commands them not to do so until the servants of God have been sealed. Then we are told that the number to be sealed was 144,000, made up of 12,000 from each of the tribes of Israel.

Who are the 144,000? I will mention some views that I think are wrong, before mentioning who I think they are.

First, we may have encountered Jehovah Witnesses who say that these are the special believers who will inhabit heaven in eternity, whereas the great crowd are those who will live on the earth in eternity. Needless to say, we don’t believe that suggestion because there is no hint in the Bible that there are different classes of saved sinners. Of course, the Jehovah Witnesses have many other errors, particularly their denial that Jesus is fully divine.

Second, we may have come across an interpretation that is very popular among evangelicals today. It is certainly presented on TV satellite programmes and in literature such as the Left Behind series of novels which has sold several million copies in recent years. Of course, the view has serious scholarly support as well among those who believe that Jesus will reign on the earth for one thousand years. Further, many well-known preachers would endorse this interpretation, which is basically this. Chapters 4–19 of the Book of Revelation describe the last seven years before Christ returns, a period that they call ‘the great tribulation’ (they get the seven years from the last week of the seventy weeks mentioned in Daniel 9:27). By this time, the church has been raptured away to heaven. Nevertheless the gospel will be preached by converted Jews (that is the 144,000) and there will be a great number of converts (the great crowd who come out of the great tribulation). Obviously this idea cannot be dismissed in the short time we have tonight. I would make one obvious criticism: similar to the Jehovah Witnesses they divide the people of God into more than one group. This again is a failure to see that Revelation 7 should not be interpreted literally.

A third interpretation of the passage is that the 144,000 refers to converted Israelites and the great crowd to converted Gentiles. If this is correct, it would mean that nobody was converted from the tribe of Dan, because it is missing from the list. Further it would suggest that there will be equal number of converts from each tribe. But the main problem is that this view also divides the people of God into different groups.

Personally, I think both visions are referring to the same people, but looked at from different viewpoints. The first group, the 144,000, describes God’s people during the time of God’s judgments on those who rebel against him and the second group, the great crowd, describes them after the time of judgment is over. The point of the vision of the 144,000 is to show that the people of God are safe despite what is happening throughout history.

We read in Revelation 14 about the other occasion the 144,000 are mentioned. The difference between them is that in Revelation 7 they are not yet in heaven whereas in Revelation 14 they have arrived in heaven, which is a reminder that they reached heaven safely.

There are several lessons for us to learn from this illustration of the 144,000. First, the illustration points to the fact that physical Israel is no longer the people of God. This is clear if we consider the ways they are referred to in this book. We saw twice, when studying the seven churches, that a person is not a true Jew because of their race. To Israel had been given great privileges: ‘They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever. Amen’ (Rom. 9:4-5). Nevertheless, they were no longer the people of God because they had refused to believe that Jesus was the crucified Messiah. Because of their refusal, they had been judged. This does not mean that Jews will not be converted in the future; indeed the time is coming when they will be converted. But when that great time arrives, they will join the church of Jesus Christ and not be independent of it.

John tells us that the sealing process began before the troubles commenced (7:3). The seal was the mark of ownership, whereby God intimated that the sealed people were his. Believers belong to God in a variety of ways: by creation, by choice and by salvation. They were sealed in order that they would not be harmed by God’s judgements, although some of them would be harmed by human opposition. This is a reminder of how God prevented judgement falling on the Israelites by telling them to put blood on the doorposts of their houses.

The Bible normally interprets the seal facing believers as the Holy Spirit who comes to indwell them when they believe in Jesus. As the seal, he uses his power to protect them, to give them strength to face the troubles of life, and to give them foretastes of the heavenly world. His presence in their hearts is the guarantee that should they die they will be resurrected from the dead: ‘If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you’ (Rom. 8:11).

The significance of the number is that God knows the exact figure of all who are his and that none will be overlooked during the time of trouble. Whatever will be their lot, every one of them will reach the harbour. Not one of them will be missing. Wherever they are and whenever they live, they will be kept through everything and each of them will reach the heavenly city.

But it is important to note that they are numbered as an army. This list of twelve tribes of Israel obviously had an Old Testament allusion and those readers who were familiar with the Old Testament would see the point. During the history of Old Testament Israel it was common for each tribe to provide soldiers for a military campaign. John here is reminding his readers that they are involved in a battle against God’s enemies. To each of them came their call-up papers, which is the gospel invitation asking them to leave the army of the enemy and come and join the army of the king. They serve under a Commander who knows how to win the war, who has provided most of the victory already, and who will make each of them more than conquerors. They will receive a great reward for serving in his army.

Who will stand at the end of the day? Who will share in the victory parade? Those who have enlisted in the heavenly army and attained immortal glory by serving the heavenly Commander throughout the campaign that lasted throughout human history.

Application

In closing, I would mention three matters briefly. First, the details are a reminder of the words of Psalm 110, that Jesus rules even in the midst of his enemies.

Second, Jesus has already opened five of the seals. The next one to be opened is the one signifying that the day of judgment will have come. Perhaps he is about to open it. If he did, where would you be?