Bible Workshop: Revelation 6 and 7 WHEN THE LAMB takes the book from

Transcription

1 Exposition Bible Workshop: Revelation 6 and 7 WHEN THE LAMB takes the book from the One seated on the throne, a paean of praise for the Lamb in his role as God s appointed Saviour is sung (Rev. 5:9-14). Following this, our attention is directed to what happens when the Lamb unseals the scroll he was given in verse 7. The breaking of the first six seals and the opening of the scroll to reveal what is written therein is the subject matter of chapters 6 and 7. What might we expect the sealed scroll to contain? What might be recorded there in the writing within and on the backside (5:1)? This phrase gives us a helpful Old Testament connection. Ezekiel, at the start of his prophetic ministry, was handed a scroll: And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; and he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe (Ezek. 2:9,10). Like the scroll described in Revelation 5, this one was written within and without. So we may expect that, as the Lamb opens each seal to discover what is written on the scroll, he too will reveal words of lamentations, and mourning, and woe. It is very clear, from the opening of the second, third and fourth seals in particular, that this is the case. The scroll that Ezekiel was given spoke of s upon Israel for its unfaithfulness. These s would be carried out by the surrounding powers of their world and bring about the temporary demise of the nation. But upon whom were the corresponding s in Revelation, revealed by the opening of each seal, to be poured out? Even with an early date for the writing of the Revelation, the s upon Israel spoken of by Jesus were imminent, and within a very short time the nation would be dispersed. Jesus prophecy that The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof (Mt. 21:43) would then be a reality. Furthermore, as already pointed out in the notes on chapters 2 and 3, the focus of the book has moved from Jerusalem and the land of Israel to the seven ecclesias in Asia. These would be comprised largely of Gentile believers. We take it, therefore, that the s revealed by the opening of the seals apply to the 296 Roman world of the believers in Christ in the first century onwards. God rules in the kingdom of men It may be helpful at this point to consider the work of God with the nations as presented by Daniel. The book of Daniel answers the unspoken question, Now that Babylon, the kingdom of men, has been overthrown by another human power, does that mean that the kingdom of men will always be triumphant? Both Daniel 2 and Daniel 4 make abundantly clear that the Kingdom of God will prevail because the Most High rules the kingdom of men, and gives it to whom He will, and sets over it the lowliest of men (4:17, RSV). The fate of the colossus of the kingdom of men is its destruction and replacement by the stone cut out without hands (2:34). The various phases of the image as depicted in Daniel 7 and 8 are removed by the execution of God s s on the nations involved. We can reasonably expect the same scenario to be worked out in the book of Revelation, even though, at the time of its writing, the Roman legs phase of the image was in control of the kingdom of men. It is on this arena that God s s are poured out. Sadly, the ecclesia of God did not maintain the faith in its purity, but, as predicted by Peter, Paul and Jude, became corrupt, so that only a remnant, described as the 144,000, are available to start their pilgrimage in the next era of the kingdom of men and the next section of the book of Revelation. Some readers may be concerned that there will be a need to know a lot about ancient history, and question why this should be necessary. We have already noted that Daniel speaks of a succession of kingdoms heading up the kingdom of men. From his perspective the events he spoke of had not yet happened. Once they had, the events would be history. We do not generally have a problem seeing the succession of empires in the image, largely because Daniel explains it for the reader. Looking back from our day we can see their identity and what for us is history, yet history from a divine perspective. In a similar way God spoke about His purpose with Israel so that the outcome could not be attributed to idol gods: I have declared the former

2 things from the beginning; and they went forth out of My mouth, and I shewed them; I did them suddenly, and they came to pass... I have even from the beginning declared it to thee; before it came to pass I shewed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them (Isa. 48:3,5). In an earlier challenge to the nations God says: Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth (43:9). The former things were history, and only God can produce the real meaning of history as evidence of His power and wisdom. Prophecy therefore explains the history that has happened and how what is yet to happen will turn out. For the readers of the Revelation in John s day, much was yet to happen, but the prophecies would help them understand their world as the s foretold took place. They would be assured that God was in control and could be relied on to fulfil His assurances of salvation for the faithful. For us today, most of the events spoken of will be history, but the effort to understand the symbols used and how the prophecies have been fulfilled, particularly in the big patterns of history, will help us to appreciate how the purpose of God has progressed and what big events and trends are yet to come. Interpreting the symbols with Old Testament guidance How, then, are we to understand the symbols used in the seal s of Revelation 6? God has assured His servants, Surely the Lord GOD will do nothing, but He revealeth His secret unto His servants the prophets (Amos 3:7). Prophecies given by means of symbols are often explained when they first occur. This is made very clear in Daniel 7 and 8, where the beasts from the sea (7:3) are identified as four kings, which shall arise out of the earth (v. 17). The two beasts of chapter 8 are also identified, the ram being Medo-Persia and the goat Greece (vv. 20,21). All in their time are kingdoms that dominate the world of their day for a fixed period of time. Since God declares Himself to be consistent For I am the LORD, I change not; therefore ye sons of Jacob are not consumed (Mal. 3:6) it is reasonable to suppose that the symbols used in Revelation will have their basis in earlier scriptures, and that it is to these pages that we should look for the interpretation of a symbol. Visual symbols have the advantage of conveying a lot of detail concisely; thus, when it is said of Nebuchadnezzar, Thou art this head of gold (Dan. 2:38), clearly it refers to more than the man himself: it incorporates the whole Babylonian system, with its philosophies, religion and form of government, from its inception to its fall, all of which was epitomised in the king. Two features come to our attention in the seal s. They are the pattern of the s and the symbol of horses. In the whole book there are three episodes initiated in heaven and carried out in seven stages each on the earth. They are the seals, the trumpets and the bowls (vials). In each case the seven steps divide into an initial four followed by three more. When we consider the trumpet and bowl s it is clear that the first four s are directed to specific locations in the same order, namely; earth, sea, rivers and fountains of waters, and heavenly bodies. Is it reasonable therefore to expect that the s released by the opening of the first four seals also occur in these same locations? An answer to this question is found by considering the horses that are called into action as each of the first four seals is opened. Four horsemen Some expositors have looked at the horse as a symbol of the Roman state, on the basis that animals are used in Scripture to represent political powers. The dominant power at the time of John s receiving of the Revelation was the Roman state, and the horse is sometimes depicted as a symbol of that state on Roman coins. However, there is no scriptural precedent for seeing the horse as a symbol of a political power. The Old Testament use of horses as symbols is derived from Zechariah s prophecy. They are first seen in chapter 1 and, like those in Revelation 6, are coloured: red, white, and speckled (otherwise translated as bay or sorrel ). The red horse is ridden by a man (Zech. 1:8); and an angel explains to Zechariah, These are they whom the LORD hath sent to walk to and fro through the earth (v. 10). Since these horses and riders are sent out by God, we may take it that the man on the red horse is an angel carrying out God s purpose in the earth. When we next see the horses in chapter 6 they are pulling chariots, which again reminds us of divine activity through angels (see Ps. 68:17; 297

3 2 Kgs. 6:17; Hab. 3:8). The meaning of these horses is again explained by an angel: And the angel answered and said unto me, These are the four winds of heaven, which go forth from standing before the Lord of all the earth (Zech. 6:5, RV). These agents of divine activity go out in different directions, just as literal winds blow directionally. The directions in which three of the coloured horses go are stated: The chariot with the black horses goes toward the north country, the white ones go toward the west country, and the dappled ones go toward the south country (v. 6, RSV). In Zechariah the red horses are not stated as being sent in a particular direction, but if they were it would be reasonable to suggest that they went toward the east. If we think of the horses as winds then the black horse would be a south wind (blowing towards the north), the white horse an east wind, the dappled horse a north wind and the red horse a west wind. In this context it is significant that, after the sixth seal of Revelation is opened, angels are seen (Rev. 7:1) holding back the four winds from blowing in (v. 3). If we understand the horses symbology from Zechariah correctly, then the four winds of divine blow on the four quarters of the Roman empire thus: 1st seal (6:1,2) White horse Judgement from the east 2nd seal (6:3,4) Red horse Judgement from the west 3rd seal (6:5,6) Black horse Judgement from the south 4th seal (6:7,8) Pale horse Judgement from the north It remains for the student to determine what pressures came upon the Roman Empire from each direction, which, with the prayers of the martyred saints under the altar, brought about the eclipse of Rome as a pagan power under the sixth seal. Exhortation There remain, of course, many interesting questions, some of which are raised under Discussion points and Tasks listed in the workshop section. But what exhortation can we derive today from what could otherwise be enigmatic chapters that found their fulfilment nearly two millennia ago? First, God is in control in the world. He manipulates the nations so that of their own will they perform His will. In the process they are judged, and the power and arrogance of man ultimately rebuked and removed. The demise of any phase of the kingdom of men takes place in stages, but it is also the arena within which the faithful are tested and developed. Secondly, God does hear the cry of the faithful. Those who remain faithful unto death whether they experience this naturally or are slain for the word of God (6:9) belong to the heavenlies (Eph. 2:6), depicted in Revelation, we suggest, as the temple in heaven. They are at rest until the day of resurrection when their faith will be vindicated, yet alive unto God (see Lk. 20:38). Thirdly, while the kingdom of men is in power, and even when it passes from one phase to another, there is always a faithful remnant, as shown by the 144,000 at the end of the seal period, who go through their pilgrimage under the trumpet period (cp. 7:3,4 with 14:1). Eric Marshall & Jeremy Thomas Outline 6:1,2 First seal opened white horse 6:3,4 Second seal opened red horse 6:5,6 Third seal opened black horse 6:7,8 Fourth seal opened pale horse 6:9-11 Fifth seal opened souls under the altar 6:12-17 Sixth seal opened the great day of wrath described 7:1-8 The sealing of the 144,000 7:9-17 The great multitude before the throne 298 Discussion points 1 Remember that it is the Lamb, the Lord Jesus Christ, who is unsealing the scroll in chapter 6, suggesting intimate involvement with and control of the events of history. What other New Testament passages support this teaching concerning the work of our Lord now? 2 The souls under the altar in the fifth seal (6:9,10) cry out for vengeance. How do we reconcile this with Jesus meek demeanour when done to death, and the requirement on disciples to follow his example (1 Pet. 2:21-23)? 3 The symbology of those suffering under the

4 altar during the time of the fifth seal may be taken from Leviticus 4, where the blood of the burnt offering was poured out at the bottom of the altar (vv. 7,18,25,30,34). Bearing in mind that souls and blood are connected, scripturally speaking, with the idea of life, what may this be telling us about the manner of their death and how it is seen by God? 4 The seals are opened in sequence. Did the effect of one seal have to be completed before the next one started? Or is it possible that, once opened, the effect of the continues, like the wind, while the next starts, and so on? What would each possibility mean in practice, and what would we expect to find in the historical situation? 5 Are the 144,000 sealed in chapter 7 natural or spiritual Israelites? Give reasons for and against, taking into account the language used to describe events during the period in which they live (chs. 8 and 9). 6 Where have the great multitude described in 7:9-17 come from? Notice the link between 6:11 and 7:9,13,14. Given the clear evidence from the rest of Scripture that the redeemed sleep until the resurrection and do not find eternal bliss in heaven, in what sense can they be said to be before the throne of God (7:15)? 7 Chapter 7 closes with a number of paradoxes that would be difficult to understand if we were meant to take them literally: v. 14: the great multitude have made their garments white in the blood of the Lamb v. 15: God is enthroned in the heavenly temple but will at the same time dwell among them ( spread His tabernacle over them, NASB) v. 17: the Lamb will feed them ( be their shepherd, ESV). There are other such contradictions (humanly speaking) in Revelation. Why does Scripture use language in this way? Tasks 1 Insights into the temple in heaven run throughout the book of Revelation. As John describes it in chapter 5, the slain Lamb has just been presented before the throne, suggesting that a Passover is taking place. This seems to be confirmed by the description of the great multitude in 7:9,10. With palms in their hands they cry out, Salvation to our God ( Hosanna ), as occurred at Passover (see Mt. 21:8,9; Ps. 118:25). Using Old Testament information about the feasts of the Lord (for example, Lev. 23), look at the other descriptions of events in the temple in heaven to see how closely the cycle of feasts observed by Israel each year is being followed in this temple. If this is so, what implications might it have for our understanding of the book? 2 The living creatures described in chapter 4 are cherubim. In chapter 6 these call, in turn, to the horses to Come (most translations prefer Come to Come and see, which makes sense as it is the horses that respond to the call). The cherubim are described in considerable detail in Ezekiel 1. Use this information with the detail given in chapter 4 to determine in which direction each face looks. Compare the orientation of each of the cherubim in chapter 6 with that of the horse being called into action. What do you notice? 3 Much has been made, by some expositors of Revelation, of the links between the language of the sixth seal (6:12-17) and that of the Lord s Olivet Prophecy. This would support a view of Revelation which sees the sixth seal as speaking of the same events. Yet similar language is used in other prophecies which are not to do with Israel. Find as many of these links as you can. How can the symbols used be interpreted consistently, whether the prophecies in question concern Israel or Gentile nations? 4 A careful reading of chapter 7 makes it clear that the 144,000 (vv. 4-8) and the great multitude (vv. 9-17) are two distinct groups of people. List the details of the text which demonstrate this. Information The four winds that are initially held back by the four angels (7:1-3) seem to be identical with the first four trumpet blasts of chapter 8. This can be determined from the fact that the earth, the sea and the trees, which are for a time spared God s s, are the very things which suffer those s when they are finally poured out (see 8:7-12). It is at once fascinating and humbling to appreciate that these winds were delayed from blowing, and God s s therefore deferred, until His angels had sealed the servants of our God in their foreheads (7:3). 299

5 It is as if the God of heaven and earth is holding up history until He has identified who His people are, and has taken their physical and spiritual needs fully into account before the rest of the prophecy can proceed. Truly, Revelation is a book to encourage God s servants (1:1) as they watch the unfolding of His purpose in the world. Take-home point The Lord s response to those in the days of the fifth seal, suffering for their faith and calling out to him for vengeance, is perhaps unexpected, as he does not provide them with immediate relief. Indeed, his response is that they must endure further suffering, and be joined by others who will suffer similarly. Yet, along with this expectation of further tribulation until deliverance comes, he gives them white robes symbols of their righteousness in his sight, a tremendous assurance of his love and concern for them while they await his return. Such is the experience of all Christ s followers through the ages. In the overarching purpose of God, our Saviour is not always able to spare us the trouble which comes our way for his sake; but, while we wait for him, we need have no doubt of his feelings towards us, or of the wonderful reward which awaits us if we hold fast till he comes. Comments are welcome and will be considered for publication. Please send them to the Publishing Editor or the Assistant Editor addresses inside front cover. 300