Grace Presbyterian Church, Montclair, New Jersey

I. The Sixth Seal: The Judgment of the Lamb – Revelation 6:12-17

The opening of the sixth seal reveals the judgment of the Lamb on the throne against the injustice and unbelief of the world. The chapter includes multiple symbolic references to times of upheaval and distress, usually as signs of God’s judgment (the quotes from Joel on the Day of Pentecost would seem to be an exception because here the upheaval is the coming of the Holy Spirit and the revealing of the full gospel message (Acts 2:16-21).

Two important Biblical truths need to be seen here. First, judgment is described as the “wrath of the Lamb” (Revelation 6:16). This then is not the same expression of wrath that we saw in the Old Testament both on Gentiles and Israel. The picture of God here does not stress his reality as the sovereign Lord of the universe. The picture in chapter six is in the context of the cross. The one who expresses God’s wrath is still the Lamb, the Lamb who was sacrificed and made atonement on the cross (Revelation 5:9-10) who takes away “the sin of the world” (John 1:29). Does this make a difference? I believe it does. Even in wrath Christ is the savior, the one who gave his life for the sins of the world (I John 2:2). God does not act apart from the Gospel. In judgment there remains the element of mercy (Habakkuk 3:2; Isaiah 54:8; James 2:13). God’s wrath is never the last word (Psalms 30:5; Hosea 11:9).

The second important Biblical truth though is that God does exercise wrath. God is a God of compassion and mercy but God is not blind to sin. God holds everyone accountable. God has revealed himself to the world but the world by and large has rejected God (I John 5:19). God is patient but his patience is not endless. Still less can God’s compassion and mercy be taken for granted. There is no “cheap grace.” God is a God of justice. He will not be mocked by those who flaunt his commands (Galatians 6:7). Victims throughout the ages cry out, “How long, O Lord?” Their cries will not go unanswered. The poor, the stranger, the widow and the orphan are not abandoned. God will undertake their cause (Psalms 12:5).

God’s judgment falls on several classes of people (Revelation 6:15). These include

1. the kings of the earth
2. the magnates (or judges)
3. the generals
4. the rich
5. the powerful
6. everyone, slave and free

The powerful often are inclined to be unjust (Micah 7:3). It is important to note that while certain groups tend to disregard God’s commands, no one is exempt. “Everyone, slave and free” will be held accountable. God acts on behalf of the poor but the poor are still held accountable to God’s standards as well. This is especially the case with Israel and the church who are even held to a higher standard. Judgment begins with the household of faith (I Peter 4:17). Jesus’ warnings about hell are not addressed to pagan Romans and unbelievers but to the disciples and religious leaders of Israel (Matthew 5:21-22, 5:29, 10:28, 23:33).

There is no escape on the Day of Wrath. Those who have rejected Christ both in word and deed (Matthew 25:31-46) cry out for the mountains and rocks to fall on them. But it is too late. Is this a picture of the second coming or is it a picture of an ongoing process of judgment throughout history? Probably both are true. We are in the last days and the spirit of Anti-Christ is already at work (I John 2:18). Yet there will be a final culmination of the age (Matthew 24:15-31). We cannot be deceived by the appearance of the world at any given moment. Throughout history God has judged the tyrants and oppressors. There will also be a final judgment. Yet that is always the judgment of the Lamb. The same kings of the earth facing judgment here will eventually bring their glory into the new Jerusalem in the new heaven and earth (Revelation 21:24).

II. The One Hundred and Forty Four Thousand – Revelation 7:1-8

Next we have a dramatic picture of the believers on earth. The theme of the earth is emphasized by the repetition of the number four, which symbolizes the earth. Even the number 144,000 is divisible by four. We are in a scene of cosmic judgment. This judgment is not falling on everyone on earth. There is a special group that is sealed with a mark on their foreheads. They will not endure the wrath of the Lamb because they belong to him.

The number of those who are sealed are identified with the twelve tribes of Israel (Revelation 7:4).  Yet this is not a conventional list of the twelve tribes. First, in such lists going back to Genesis 49, they begin with Reuben who was the oldest of Jacob’s sons. This list however begins with the tribe of Judah, the fourth son. The reason for this would seem to be the priority of the line of the Messiah. The Lamb is also the “Lion of the tribe of Judah” (Revelation 5:5). Jesus is a descendent of the tribe of Judah. There are other differences. The tribe of Dan is not mentioned (Genesis 49:16-17). The tribe of Manasseh is mentioned (Revelation 7:6). Yet Manasseh was a son of Joseph not of Jacob (Genesis 48:1). This then is a revised list. One interpretation is that this list symbolically refers to the church as the new Israel. Paul says that all those who have faith in Christ are the true descendents of Abraham (Romans 4:16; Galatians 3:7). What is suggested here, as is found throughout Revelation, is that the Old Testament is constantly being reinterpreted in terms of Jesus Christ. Instead of the theme of the wrath of God we have the wrath of the Lamb. Instead of a conventional list of the twelve tribes we begin with Judah, the tribe which gives birth to Christ through Joseph, his adopted father (Luke 3:23).

III. The Great Multitude – Revelation 7:9-17

John now looks and sees a “great multitude that no one could count from every nation, from all tribes and people and languages” standing before the throne of God and the Lamb. They are dressed in white, which suggests purity, also the perfection of those whose sins have been washed away in “the blood of the Lamb” (Revelation 7:14). They carry palm branches which evoke the feast of Tabernacles in ancient Israel (Leviticus 23:40). This was a festival of great rejoicing symbolizing God’s provision of “booths” or “tabernacles” in which Israel lived as they made their way through the wilderness to the promise land.

There are several significant things about this group. The first is their immense size.  They are so numerous that they cannot be counted. This makes it plain that those who are being saved, being washed in the blood of the Lamb, are not a small group. Indeed it was passages like this and others emphasizing the theme of universal redemption (Romans 5:12-21, 11:32; Colossians 1:19-20) which led the great Princeton theologians of the nineteenth century, Charles Hodge and B.B. Warfield, to the conclusion that the great majority of the human race would be saved.

The second point to note is the universal and diverse nature of the group. They are from every nation, tribe, people and language. This also points up the symbolic nature of the 144,000. We are hardly speaking of just Israel here. In fact this is the fulfillment of God’s promise to Abraham that in him all the nations of the world would be blessed (Genesis 12:3). The redeemed of God are multi-racial, multi-cultural and multi-lingual. This should describe the church rather than the often noted observation that congregations tend to be made up of groups that are very similar.

The third point is the great note of praise arising from this group. This is a celebration but it is emphatically also an expression of worship. This worship is enhanced with the praise of “all the angels,” the elders and the four living creatures.” Their praise is the ultimate “amen,” which literally means, “so be it.” God’s great act of salvation leads to God’s praise and worship: “Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever!” (Revelation 7:12).

The fourth point is the identity of this great multitude. It is interesting that one of the elders asks John “Who are these?” (Revelation 7:13). Obviously John does not know so he turns the question around, asking the elder (Revelation 7:14). He is told that these have come out of “the great ordeal” (Revelation 7:14). Some have seen this as a reference to the final tribulation at the end of history. However, the more likely reference is to the general reality of suffering in this world, in the same sense in which Jesus experienced suffering (II Corinthians 1:5; Colossians 1:24). Christian experience invariably involves suffering including the suffering we face in our own sinful nature which constantly seeks to pull us away from Christ (Romans 7:18-19).

This chapter concludes with a great picture of the final destiny of those who have been washed in the blood of the Lamb. The worship of God involves the experience of God including the experience of God’s love and care. Over against the suffering of this world we are given a vision of heaven in which there is no more hunger or thirst, and no scorching heat. In another double image we are told that the Lamb will shepherd his people. Echoing the language of the Gospel of John the Lamb will lead them (and us) to “springs of the water of life” (Revelation 7:17). The final promise could not be more hopeful: “God will wipe away every tear from their eyes.” Sorrow and suffering will finally be over. Forever.

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