The message of
Revelation
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Major scriptural references:
Revelation 7 14 15 19:1-10
Strange as it may seem, apart from several verses which speak of Jesus coming quickly, or soon, there is only one verse in Revelation which speaks about his actual return. We find it in chapter 1:7:
“Behold, he is coming with the clouds, and every eye will see him, every one who pierced him; and all the tribes (kindreds [AV]) of the earth will wail on account of him.”
This verse expresses the same teaching as is found in many other scriptural passages. For example, Jesus told his disciples on the Mount of Olives:
“. . . then all the tribes of the earth will mourn, and they will see the Son of man coming on the clouds of heaven with power and great glory. . .” (Matthew 24:30)
And Paul wrote:
“The Lord himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God. And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air . . .” (1 Thessalonians 4:16-17)
All three of these passages speak of Jesus coming with clouds. All three emphasise that his coming will be dramatic, and will be characterised by power and great glory. His coming will be seen by people all over the earth.
The “power and great glory” associated with his return will be shatteringly awe-inspiring. To see the Lord Jesus with thousands upon thousands of angels descending from the skies above us, and the sheer and awesome power of God in the radiating and blinding glory which will fill the sky right around the earth, will be a sight never before experienced by mankind. From this glorious spectacle will come the mighty blast of a trumpet which will be heard all over the earth. Truly, as the Children of Israel at the foot of Mt. Sinai quaked with fear at the sight of the presence of God on the mountain, and the sound of the trumpet filling the air, so will all men and women quake as they see the Lord Jesus Christ coming in power and great glory.
In the midst of this mighty event, the angels will raise the dead in Christ. They, too, will experience the awe of seeing the glory and power of the Lord’s return. Then together with the elect who are alive at his coming, they will be caught up by the power of God into the air to meet Jesus as he comes.
We do not know the amount of time all this will take. One would think that the glory of Jesus’ return, the resurrection of those who have died in faith, the invitation of the angels to the elect to come to meet Jesus, will take some time. Hours? A day or two? We just do not know. Enough for us to be ready for the call of the angel at that crucial moment.
The call will come, not as a summons, but as an invitation. There are a number of scriptural passages indicating that we must make a choice as to whether we are ready to go instantly with the angel. The parable of the ten virgins is one of those passages. All were waiting. All trimmed their lamps, but only five were ready to go. The other five were not. They rushed off to buy oil. They had a choice. They were not compelled to go.
Jesus told the parable of a man who would be on the housetop when he comes, who will want to go down into his house to collect his goods; and the man in the field who will want to turn back. There will be two people in bed. One will be ready, the other won’t. Two women grinding at the mill. One will be ready, but not the other. (Luke 17:31-36). They will have a choice. None will be compelled to go.
We also have the beautiful Old Testament account of Rebekah’s response when asked to go with Abraham’s servant. Abraham told his servant, in sending him to find a wife for Isaac, “If the woman is not willing to follow you, then you will be free from this oath . . .” (Genesis 24:8). Rebekah’s family wanted her to delay her departure for up to ten days, but Rebekah’s decision was instant – “I will go”(Genesis 24:58). She went with the servant to marry a man she had never seen. She went in faith. She was a gentile bride. The parallel between Rebekah and ourselves is obvious. She, too, had a choice, and her decision to go was instant.
There is very little information in scripture as to exactly what happens after the elect are gathered by the angels and caught up to meet Jesus in the air. Obviously, the saints will be judged before immortality is bestowed on them. We know very little from scripture on the way the judgement of the elect takes place, or even where it takes place. It seems that there will be a gap of time between being caught up to meet Jesus in the air, to when the saints stand before him to receive the seal of God upon their foreheads, and then later, to when they are granted immortality.
Revelation 7 gives us our first glimpse of the saints after they are caught up to meet Jesus in the air. We find them standing before Jesus to receive the seal of God in their foreheads. All is in readiness for the the first phase of the judgements of God to be poured out upon the earth (see Theme 5). But the angels who are to commence this task are told to wait till the saints receive the seal of God upon their foreheads:
These four angels were told:
From this, we see that not only are the elect gathered to Jesus before God’s judgements on the earth’s evil are commenced, but they are to be granted protection before the wrath of God is poured out upon the earth. Just as the Children of Israel were protected from God’s plagues in Egypt, so will God’s people be protected from His future judgements to come against the earth.
Verses 4-8 of chapter 7 at first glance appear to include the Jews only as those who will receive the seal of God. 12,000 from each of the tribes are mentioned. In fact, the list of tribes is incomplete. The tribe of Dan is not included. Manasseh is included, but Ephraim is not. We will return to this in a moment.
Chapter 7 goes on to describe a “great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes with palm branches in their hands.” (7:9)
This is obviously a picture of the elect from all over the world. The fact that they are dressed in white robes indicates that they have been judged and granted immortality. The ecclesia at Sardis was told by Jesus that there were some amongst them who “shall walk with me in white, for they are worthy. He who conquers shall be clad thus in white garments, and I will not blot his name out of the book of life.” (3:4-5)
We are told more about these saints dressed in white robes:
“Who are these clothed in white robes, and whence have they come? . . . These are they who have come out of the great tribulation, they have washed their robes and made them white in the blood of the Lamb.” (7:13-14)
We remind ourselves that we are considering the period immediately after the 3½ year tribulation but before the wrath of God is poured out on the evil of the earth. We also bear in mind that Jesus has not yet proclaimed himself as King. The beast is still in power at this stage (see pages 84 and 86). It will be after the beast and kings of the earth are defeated and destroyed by Jesus that he will proclaim himself as King. When Jesus first returns, his initial task will be to gather the elect and protect them from the terrible destruction about to be unleashed on the earth. The ark of Noah (representing Jesus) also protected God’s faithful ones from the destruction of evil upon the earth.
It is suggested that the two groups of saints in Revelation 7 are the same saints, but at different times. The first group (tribes of Israel) represents not only the Jews by birth and descent who have accepted Christ as their Saviour, but also spiritual Jews who have been grafted in to the (Jewish) olive tree. (Romans 11:17-24)
It must never be forgotten that the gospel in Christ is firmly founded on the promises to Abraham, Isaac and Jacob, and that Israel is central to the outworking of God’s plan. In accepting the saving Name of Jesus, the believer becomes associated with the mighty promises to Abraham, Isaac and Jacob. Jesus was a Jew. God’s specially chosen people is Israel. The new covenant is based on divine principles of the old covenant, given to Israel. The coming kingdom of God will be centred at Jerusalem, with Jesus on David’s throne. As Gentiles, we are therefore grafted in to this Jewish foundation of the gospel, and as such, become spiritual Jews.
The first group of 144,000 “sons of Israel” therefore represents the elect in Christ who will receive the seal of God on their foreheads. The 144,000 is a symbolic number representing completeness (12x12x1,000) – numbers which are often used in scripture as signifying completeness:
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The second group is again God’s elect, with the emphasis this time on their world-wide origins. Although they are spiritual Jews, they are made up of believers from all ages and from all over the world. This time, though, they are in changed circumstances. In the first scenario (7:4-8), they are to receive the seal of God. But now, it is clear that they have been granted immortality at the judgement of those who are responsible. (It is important to differentiate between the judgement of those who are responsible, and the judgements of God upon the evil of the earth.)
They are now wearing white robes, having made them “white in the blood of the Lamb.” (7:14)
So, we have two views of the saints – the first when they receive the seal of God upon their foreheads, and the second, apparently at a later date, having been granted immortality, just before the final battle of the beast against Jesus. (7:13-17; 19:6-9)
Are we seeing here a two-stage process for the saints? They are sealed with God’s seal to protect them from the unleashing of God’s wrath upon the earth. We are told this in Revelation 9:6, when the locusts are told to torture only those “who have not the seal of God upon their foreheads.”
Then, at a later time, they are granted immortality. Scriptural precedent for this is found in the experiences of the Children of Israel when leaving Egypt. They were protected in Egypt by the blood of a lamb on their doorposts from the plague in which all the first-born in Egypt died. The second stage of their deliverance occurred when the children (aged 20 and under when leaving Egypt) entered the promised land under Joshua. Can we see here a parallel with the seal of God on the elect, before His wrath is unleashed, thus protecting them, and the granting of immortality in entering the Kingdom of God – for us, the promised land?
Revelation 8 and 9 involve the judgements of God upon the earth and are discussed in Theme 5. Our consideration of Jesus and the saints takes us to Revelation 14. We find Jesus on Mt. Zion, to where, incidentally, he will almost certainly come after his descent to earth, and where he will stay. We cannot imagine Jesus being anywhere but Jerusalem. Again, he has with him the 144,000 with the seal of God upon their foreheads.
The context of this chapter indicates that its time period is at the end of the first phase of God’s judgements on the earth, but before the second phase commences. (Theme 5 points out that God’s judgements on the nations will occur in two phases, with a length of time between each phase.) In Theme 5, this chapter is discussed, including the messages of the three angels to the two-thirds of the people still alive on the earth. Their message urges these people to repent and turn to God before the final phase of God’s destruction of evil on the earth.
Throughout both phase 1 and phase 2 of God’s judgements on the earth, the saints are protected. We know not where they will be, but there will be a huge number of them, for they will include all those faithful ones resurrected from the dead from the time of Adam to when Jesus returns. Jesus describes them as “a great multitude which no man could number.” (7:9) All will have the seal of God upon their foreheads. They will be kept safe until all evil and the beast are destroyed.
We have another view of them in chapter 15, just before phase 2 of God’s judgements are unleashed by the seven angels with the seven bowls of God’s wrath. The chapter opens with an introduction to these seven plagues (bowls of wrath) “which are the last, for with them the wrath of God is ended.” (15:1)
After this introduction, comes the picture of the saints, “those who had conquered the beast and its image and the number of its name.” They will sing the song of Moses, and the song of the Lamb. Why are they singing the song of Moses? What has Moses to do with the position of the saints at this time? We know he will be amongst them, but why do the saints sing the song of Moses?
We remember the mighty song sung by Moses and Israel after their deliverance from Egypt and the crossing of the Red Sea. The words from this song are remarkably appropriate to the saints who are gathered to Jesus at this time, as they await the final judgement of God on the earth. They are waiting, having been redeemed, to enter the Kingdom of God. Here is part of the song of Moses, sung first on the shores of the Red Sea after their great deliverance from Pharaoh, and now sung by the saints after their great deliverance from the latter day Pharaoh, the beast:
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“Thou hast led in Thy steadfast love the people
whom Thou hast redeemed,
Thou hast guided them by Thy strength to Thy holy abode. The peoples have heard, they tremble; pangs have seized on the inhabitants of Philistia. Now are the chiefs of Edom dismayed; the leaders of Moab, trembling seizes them; All the inhabitants of Canaan have melted away; Terror and dread fall upon them; because of the greatness of Thy arm, they are as still as stone, Till Thy people, O Lord, pass by whom Thou hast purchased. Thou wilt bring them in, and plant them in Thy own mountain, The place, O Lord, which Thou hast made for Thy abode, The sanctuary, O Lord, which Thy hands have established. The Lord will reign for ever and ever.” (Exodus 15:13-18) |
The words of this song are uncannily appropriate for the time of God’s greater deliverance, yet ahead. Even the nations in the song, Philistia (the PLO), Edom (Jordan) and Canaan (the Arabs generally) are those whose latter day actions against Israel will be condemned by God, and they will be punished.
There is another reason for Moses being mentioned here. In Theme 3, it was suggested that Moses and Elijah are the two witnesses mentioned in Revelation 11. The description of the power of these two witnesses (to cause rain to be withheld, to turn waters into blood and to smite the earth with plagues) are exactly the powers Elijah and Moses were given in their first ministries. The plagues caused by the seven bowls of wrath (Revelation 16) bring sores, the waters of the sea and rivers is turned into blood and darkness is brought onto the throne of the beast. (Compare this with Pharaoh). All of this is reminiscent of the plagues of Moses in Exodus.
It therefore seems that Moses will have another role to play, along with Elijah, in these last traumatic days at the end of our present dispensation.
The pouring out of the seven bowls of wrath will be the beginning of the second and final phase of God’s wrath on the nations. The culmination of this final outpouring of judgement will be the destruction of the beast, the false prophet and the kings of the earth who support the beast.
Sometime towards the end of this final outpouring of God’s wrath, and before the final battle against the beast, the judgement of the saints will be completed, and the righteous will join Jesus as his bride. They will go in with him to the marriage supper of the Lamb.
Chapter 19 opens with great rejoicing at the destruction of the great harlot, named as Babylon in Revelation 17, and who is thought to be the Roman Catholic Church:
“ After this I heard what seemed to be the loud voice of a great multitude in heaven, crying, ‘Hallelujah! Salvation and glory and power belong to our God, for His judgements are true and just; He has judged the great harlot who corrupted the earth with her fornication, and He has avenged on her the blood of his servants.’ ” (19:1-3)
It will be recalled from Theme 3 that it is the beast and ten kings who destroy the harlot. This is not done by Jesus, and it is done before the battle of Armageddon – the war of the beast and kings of the earth against Jesus.
Thus we read of the great rejoicing that the harlot has been destroyed. Chapter 19 then goes on to speak of the bride who “has made herself ready”, who is “clothed with fine linen, bright and pure, for the fine linen is the righteous deeds of the saints . . . Blessed are those who are invited to the marriage supper of the Lamb.” (19:7-9)
So it will be that the saints (the bride) will join Jesus (the bridegroom) in the long awaited marriage supper of the Lamb. It will be a time of great rejoicing and thanksgiving. For long years and generations the saints have participated in the meal of remembrance of Jesus. “Do this in remembrance of me . . . for as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” (1 Corinthians 11:24-26). But the marriage supper of the Lamb will be a celebration of the present, not the past. It will be a supper fitting for a bridegroom who has waited long to be with his bride, and for a bride who has served him faithfully as she waited for him to come. Together, they will participate in the marriage supper of the Lamb.
The actual arrangements for this supper are beyond our comprehension, for there will be millions of people involved. “A great multitude which no man could number.” (Revelation 7:9) However, nothing is impossible for our Lord who fed many thousands in Galilee from a few loaves and fishes. Just how and where the marriage supper of the Lamb will take place we are not told.
It should be noted that, although there is great rejoicing at the destruction of the harlot here, there is no mention of the destruction of the beast. This is because the beast has not yet been destroyed. The chapter goes straight on to describe the battle of the beast against Jesus which takes place after the marriage supper of the Lamb.
It will be after this battle that once again the same loud voices in heaven will proclaim:
We have moved ahead a little in time sequence in this theme, and we must now take a step back in time to when God’s judgements on an evil world commence. At this point of time, the elect have been gathered by Jesus and are with him in protection from the destruction to be unleashed on the earth and its people. Just as the ark protected Noah and his family while God destroyed the earth of Noah’s time, so will Jesus protect his elect during the destruction of evil yet to come on the earth.
Our next theme will consider the future judgements of God on the evil of the earth.