![\"\"](\"https:\/\/wp-media.patheos.com\/blogs\/sites\/1298\/2021\/01\/Revelation.png\")
<\/p>\n<\/p>\n
As I noted in yesterday\u2019s reading, the heavenly vision (4:1-16:21)\u2014the second story (the main story) in the book of Revelation\u2014opens with John being taken into heaven and brought before the throne. The throne room scene (4:1-5:14) encourages the readers to not be afraid of the powers of the world because, although it may appear that they are in control, the reality is that God is the One on the throne.<\/p>\n
In 5:1-14, we learn that the Father has a scroll in His hand (1). The Scroll most certainly represents God\u2019s sovereign will. And on it are the answers to the book of Revelation\u2019s key questions: \u201cHow will the nations be redeemed\u201d and \u201cHow will the creation be restored?\u201d<\/p>\n
There is an initial problem, however. John learns that no one is worthy to open the scroll (3-4). Then John then hears<\/em> from one of the elders that the lion is worthy to open the book (5). When he looks, however, he \u201csees\u201d a slain Lamb (6).<\/p>\n This is a major key to understanding the book of Revelation. God\u2019s sovereign plan will unfold because the Lamb (Jesus) was slain and is worthy to take the Scroll and \u201cbreak its seals\u201d (5:9). In fact, after Jesus takes the Scroll, He receives worship (8-14) from the very same creatures that worshiped the Father in 4:1-11.<\/p>\n In 4:1-11, the Father was worthy of worship because He is sovereign and because He made all things (4:8, 11). In 5:1-14, Jesus is worthy of worship because He \u201cwas slain\u201d (12) and because He has \u201cpurchased for God with Your blood men<\/em> from every tribe and tongue and people and nation\u201d (9).<\/p>\n In the story of the book of Revelation, Jesus takes the Scroll and will break its seals in order to reveal its\u2019 contents. As Jesus begins to open the Scroll, one seal at a time, John describes something tragic that occurs on the Earth.<\/p>\n To understand this passage, and the narrative of the book of Revelation, we must first recognize that the Scroll cannot be read until all the Seals are broken. This means that the Seals do not represent the unfolding of God\u2019s will.<\/p>\n Instead, the account of the Seals represents what happens when humanity continues to rule. They occur while we are awaiting the revealing of the contents of the Scroll.<\/p>\n In addition, it is important to recognize that the account of the first four Seals (1-8) greatly parallels Jesus\u2019 words to His disciples regarding the destruction of Jerusalem (Mark 13:1-13). Jesus had explained to His disciples that the destruction of Jerusalem would not happen immediately and they must be prepared to endure. John appears to be announcing the same thing to his readers.<\/p>\n We learn then from the account of the first four Seals (1-8), that until the end comes, there will be false prophets and false Christs (1-2), wars (3-4), famines (5-6), and death (7-8). This description, of course, relays what has been happening in every generation since humanity first rebelled against God. In other words, as Jesus opens the first four Seals, we learn that life will continue as it always has for a time.<\/p>\n The Seals indicate that God\u2019s ultimate plan of salvation and redemption will not be completed immediately. Instead, there will be a delay.<\/p>\n This also means that the presence of false prophets and false Christs, wars, famine, and death are not something that God brings about. Instead, they are the result of human rule\u2014which God allows to continue until His will (the contents of the Scroll) is accomplished.<\/p>\n It is also important to recognize that the effects in the account of the opening of the first four Seals are also suffered by the people of God (this will become apparent in the account of the Fifth Seal: 6:9-11). That is, false prophets and false Christs will attempt to deceive us. Just as the Nicolaitans in Ephesus (2:6) and Pergamum (2:15), the false prophets in Pergamum (2:14), and \u201cJezebel\u201d (2:20) in Thyatira\u2014whom God \u201ctime to repent\u201d (2:21).<\/p>\n The account of the Fifth Seal (9-11) introduces us to the people of God who are under the altar (9) and crying out, \u201cHow long, Lord . . . until you avenge our blood?\u201d (10). They are told that it will be a little longer (11). Why the delay? Because God is waiting \u201cuntil the number of<\/em> their fellow servants and their brethren who were to be killed even as they had been, would be completed also\u201d (11). This may seem strange. But as noted previously, God\u2019s will that the nations are redeemed comes to fruition through the sacrificial love of His people.<\/p>\n The account of the Sixth Seal (12-17) brings us to the final judgment on the nations. The Sixth Seal, thus, serves as an initial response to the cries for justice from the people of God in the narrative of the Fifth Seal. What is described in the Sixth Seal does not occur in real-time until the final judgment (19:11-21:8).<\/p>\n As we proceed, we will learn that there are two reasons for God\u2019s delay in bringing about the consummation of His kingdom. First, God desires that the nations repent. Until they do so, God allows humanity to remain in power, despite the devastating effects human rule brings. Second, as indicated in this passage, God is waiting for the full number of martyrs to be reached (9-11). As we continue on in the story, we will learn that these two points go hand in hand. That is, it is the faithful, loving, and sacrificial living of God\u2019s people, which often results in their deaths, that brings the nations to repentance.<\/p>\n Thus far in our study, Jesus has opened six of the seven Seals. Of course, we will not know what is on the Scroll until all seven Seals have been broken. Surprisingly, Revelation 7:1 does not introduce us to the Seventh Seal. Instead, 7:1-17 interrupts the account of the breaking of the Seals with what is best termed \u201can interlude.\u201d (We will see a similar interlude between the Sixth and Seventh Trumpets also (10:1-11:13). In this interlude, we are introduced to both the 144,000 (3-8) and the Great Multitude (9-17).<\/p>\n The 144,000 are \u201csealed\u201d (4-8). The sealing of the people of God is best understood in light of the sealing or marking, of the people of God for divine protection in light of Ezekiel 9:3-10.<\/p>\n In the New Testament, Paul notes that God\u2019s seal indicates the presence of the Holy Spirit among the people of God. For example, in 2 Cor 1:21-22, he says. \u201cNow He who establishes us with you in Christ and anointed us is God, who also sealed us and gave us<\/em> the Spirit in our hearts as a pledge\u201d (see also Eph 1:13-14).<\/p>\n Although it may appear that the 144,000 are distinct from the Great Multitude, a careful reading of the text confirms that they are the same group. For one, although the 144,000 are said to be \u201cfrom every tribe of the sons of Israel\u201d (4), a careful look at the list of twelve tribes in 5-8 affirms that these are not the twelve tribes (this list does not correspond to any list of the twelve tribes in any Jewish literature). The difference is that this list adds the names \u201cJoseph\u201d and \u201cLevi\u201d and does not include \u201cEphraim\u201d and \u201cDan.\u201d<\/p>\n In addition, the Great Multitude is said to be \u201cfrom every nation and all<\/em> tribes and peoples and tongues\u201d (9). Since the Great Multitude is from every nation, then it stands to reason that Israelites are included.<\/p>\n Also, the fact that the number 144,000 is derived, in part, from multiplying 12 and 12 (12\u00d712=144) suggests that it includes the OT (12 tribes) and NT (12 apostles) people of God.<\/p>\n Another key to discerning John\u2019s intent here is to recognize that John has again introduced two apparently distinct things by means of \u201chearing\u201d and \u201cseeing\u201d (John employed this technique when He introduced us to the lion\u2014which he heard: 5:5; and the Lamb\u2014which he saw: 5:6; which we know both refer to Jesus). In this account, John \u201cheard\u201d of the 144,000 (7:4) and he saw the Great Multitude (7:9).[2]<\/a> This suggests that they are to be viewed as the same group.<\/p>\n Thus far in the narrative of Revelation, we have seen that the people of God are included among those who suffer from the effects of the first four Seals (6:1-8).[3]<\/sup><\/a> Their suffering led to the cry of the martyrs under the altar, \u201cHow long?\u201d (6:10).<\/p>\n In the present interlude then, John first provides comfort to the people of God with the knowledge that they have been sealed and are under God\u2019s divine protection (7:3-8). Now, in the account of the Great Multitude, we learn that they are the ones who will be brought through the Great Tribulation (13), and into the glorious presence of God and the Lamb (15-17).[4]<\/sup><\/a> The interlude, in other words, is both a reminder for the people of God that God is sovereignly protecting them in the present and it is a looking forward to their ultimate destiny.<\/p>\n The significance of these promises is well capture by Barbara Rossing: \u201cThink how wonderful this promise of unlimited food must have been in the face of the poverty and hunger that haunted many of John\u2019s communities in the first century: abundant fruit, an ever-bearing tree, growing beside the river of life with its water flowing as a gift for everyone. In contrast to the economy of Babylon\/Rome, which was characterized by famine and hunger and an exploitive system of taxation that squeezed peasants and the poor, God\u2019s holy city provides enough food to all.\u201d[5]<\/a><\/p>\n \u00a0<\/p>\n For those who wish to investigate the seven Seals further, I have written several blogs on them. See: 7 Seals and Revelation<\/a>; <\/strong><\/p>\n 3rd Seal and Covid <\/a><\/strong><\/p>\n Our goal is to keep these posts free of charge. I do not intend to ever hide them behind a paywall. I can only do this if those of you who have been blessed by them and can afford to give ($5, $10, $25, or more\/month) do so. You can give a tax-deductible contribution by following this link<\/span><\/a>.<\/b><\/p>\n Please share this post and let others know about determinetruth.<\/p>\n If you wish to view this blog on your smartphone through the Determinetruth app <\/b>simply download the \u201ctithe.ly<\/span><\/a> church\u201d app on your smartphone and insert \u201cdeterminetruth\u201d as the church name you wish to follow. Once it is loaded, simply click on the \u201cblog\u201d icon and it will automatically load.<\/p>\n If you would like to have Rob speak at your church or organization in person or via zoom, please let us know by filling out the contact info on the Contact me<\/span><\/a> tab on this site.<\/p>\n \u00a0<\/p>\n [1]<\/a> This guide is meant to be done either as a group study over the course of 2 or 4 meetings (Day 1-5; 6-10; 11-15; 16-20) or as a private devotion over the course of 4 weeks (or a calendar month\u20145 lessons per week).<\/p>\n [2]<\/a> John will use the technique of hearing and seeing several times in the book of Revelation.<\/p>\n [3]<\/a> Again, this does not mean that the nations do not suffer also. War, famine, and wild beast kills indiscriminately.<\/p>\nQuestions to ponder\/discuss: <\/strong><\/h2>\n
\n
Tuesday: Read Revelation 6:1-8 (Mark 13:1-13; or Matt 24:1-14; or Luke 21:5-19)<\/strong><\/h2>\n
Questions to ponder\/discuss: <\/strong><\/h2>\n
\n
Wednesday: Read Revelation 6:9-17\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong><\/h2>\n
Questions to ponder\/discuss: <\/strong><\/h2>\n
\n
Thursday: Read Revelation 7:1-8; Ezekiel 9:3-10<\/strong><\/h2>\n
Questions to ponder\/discuss: <\/strong><\/h2>\n
\n
![\"\"](\"https:\/\/wp-media.patheos.com\/blogs\/sites\/1298\/2020\/10\/FollowTheLamb-150x150.jpg\")
<\/p>\nFriday: Read Revelation 7:9-17<\/strong><\/h2>\n
Questions to ponder\/discuss: <\/strong><\/h2>\n
\n