Divine Judgment and Jesus's Supreme Authority

Jesus's Authority Contested, The Seven Seals: Revelation 6-8:1

Revelation 6-8:1 unveils the opening of the seven seals, symbolizing the ultimate authority of Jesus over heaven and earth. The seals introduce divine actions, including the sending of the four horsemen, who bring conquest, judgment, and destruction in response to humanity’s rebellion. The 144,000 represent the faithful remnant of Israel, while a vast multitude from every nation highlights the expansion of salvation to all peoples through Christ. The sixth seal points to the cosmic upheaval at Jesus' crucifixion, where the powers of heaven and earth are shaken, and the seventh seal culminates in silence, signifying the final acknowledgment of His lordship. This passage calls for trust in Christ’s sovereignty and a recognition of His authority over all chaos and creation. 

Sermon Transcript

Revelation 6–8:1

Then I saw the Lamb open one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, “Come!” I looked, and there was a white horse. Its rider held a bow; a crown was given to him, and he went out as a conqueror in order to conquer.

When he opened the second seal, I heard the second living creature say, “Come!” Then another horse went out, a fiery red one, and its rider was allowed to take peace from the earth, so that people would slaughter one another. And a large sword was given to him.

When he opened the third seal, I heard the third living creature say, “Come!” And I looked, and there was a black horse. Its rider held a set of scales in his hand. Then I heard something like a voice among the four living creatures say, “A quart of wheat for a denarius, and three quarts of barley for a denarius, but do not harm the oil and the wine.”

When he opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” And I looked, and there was a pale green horse. Its rider was named Death, and Hades was following after him. They were given authority over a fourth of the earth, to kill by the sword, by famine, by plague, and by the wild animals of the earth.

When he opened the fifth seal, I saw under the altar the souls of those who had been slaughtered because of the word of God and the testimony they had given. They cried out with a loud voice, “Lord, the one who is holy and true, how long until you judge those who live on the earth and avenge our blood?” So they were each given a white robe, and they were told to rest a little while longer until the number would be completed of their fellow servants and their brothers and sisters, who were going to be killed just as they had been.

Then I saw him open the sixth seal. A violent earthquake occurred; the sun turned black like sackcloth made of hair; the entire moon became like blood; the stars of heaven fell to the earth as a fig tree drops its unripe figs when shaken by a high wind; the sky was split apart like a scroll being rolled up; and every mountain and island was moved from its place.

Then the kings of the earth, the nobles, the generals, the rich, the powerful, and every slave and free person hid in the caves and among the rocks of the mountains. And they said to the mountains and to the rocks, “Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb, because the great day of their wrath has come! And who is able to stand?”

After this I saw four angels standing at the four corners of the earth, restraining the four winds of the earth so that no wind could blow on the earth or on the sea or on any tree. Then I saw another angel rising up from the east, who had the seal of the living God. He cried out in a loud voice to the four angels who were allowed to harm the earth and the sea, “Don’t harm the earth or the sea or the trees until we seal the servants of our God on their foreheads.” And I heard the number of the sealed:

144,000 sealed from every tribe of the Israelites:

12,000 sealed from the tribe of Judah,

12,000 from the tribe of Reuben,

12,000 from the tribe of Gad,

12,000 from the tribe of Asher,

12,000 from the tribe of Naphtali,

12,000 from the tribe of Manasseh,

12,000 from the tribe of Simeon,

12,000 from the tribe of Levi,

12,000 from the tribe of Issachar,

12,000 from the tribe of Zebulun,

12,000 from the tribe of Joseph,

12,000 sealed from the tribe of Benjamin.

After this I looked, and there was a vast multitude from every nation, tribe, people, and language, which no one could number, standing before the throne and before the Lamb. They were clothed in white robes with palm branches in their hands. And they cried out in a loud voice:

Salvation belongs to our God,

who is seated on the throne,

and to the Lamb!

All the angels stood around the throne, and along with the elders and the four living creatures they fell facedown before the throne and worshiped God, saying,

Amen! Blessing and glory and wisdom

and thanksgiving and honor

and power and strength

be to our God forever and ever. Amen.

Then one of the elders asked me, “Who are these people in white robes, and where did they come from?”

I said to him, “Sir, you know.”

Then he told me: These are the ones coming out of the great tribulation. They washed their robes and made them white in the blood of the Lamb.

For this reason they are before the throne of God,

and they serve him day and night in his temple.

The one seated on the throne will shelter them:

They will no longer hunger;

they will no longer thirst;

the sun will no longer strike them,

nor will any scorching heat.

For the Lamb who is at the center of the throne

will shepherd them;

he will guide them to springs of the waters of life,

and God will wipe away every tear from their eyes.

When he opened the seventh seal, there was silence in heaven for about half an hour.

All right, everybody, we’re back in the book of Revelation. We’re approaching the opening of the seven seals, which is very much a continuation of last week’s message. Previously, we explored the authority structures in the throne room of God, where Jesus was identified as the one with all authority—the authority to open the scroll.

When I think about authority and scrolls, it reminds me of covenants, contracts, or agreements people make. For instance, consider a marriage covenant. When you get married, you fill out paperwork at the courthouse. Both the bride and groom must put their signature—or seal—on the contract. Then, they take it to a minister to officiate the wedding. Afterward, the minister also signs the contract as the officiant. Additionally, at least one witness who was present must also sign the document. With these four signatures or seals in place, the contract is sent to the state to be registered. If anyone challenges the marriage, you can present that contract to prove it’s valid. On the other hand, it can also reveal if there was a problem.

Last week, we talked about the throne room as a courtroom where Jesus has proven himself to be the highest authority. Not only is he the highest judge, but he also presides over the highest court—the throne room of the Almighty. Today, we’ll look at a challenge to Jesus’ authority. Jesus has the authority to rule, and everyone acknowledges it, both in heaven and on earth. But here, we see a challenge to that authority. For this reason, the scroll needs to be opened—this contract must be unsealed—to determine who truly holds all authority.

Let’s think about today’s pro tip: remember the supernatural worldview of the biblical authors and audience. What does that mean? The books of the Bible were written within the context of a spiritual worldview that shaped how people thought about the heavenly realm. This perspective comes into play in this throne room scene. It matters how the ancient world understood the throne room of the Almighty and how they viewed earthly authorities. In the ancient mindset, there were supernatural authorities, or gods, over the nations. Moses teaches this in Deuteronomy 32. These supernatural ideas are crucial here because the gods vying for authority over the earth are now challenging Jesus’ authority. They want his power. Jesus has just usurped their authority, and now they demand judgment by the opening of the scroll.

The easiest way to read this passage is to think of the seven seals as a series of future events. Because Revelation is prophetic, it’s tempting to assume this passage is purely about the future. You might read about the seals and look for seven events unfolding in the world—some symbolic, some literal, like earthquakes. Then you might try to interpret these events as signs of where we are in this supposed timeline.

But the harder way to read this passage requires understanding the worldview of the original authors and audience. It takes effort to see how John’s vision aligns with the visions of other ancient Hebrew authors and biblical texts. It requires studying how ancient people thought and interpreted events, which can feel distant from our modern perspective. This approach, while more challenging, helps us better understand the scroll and its seals within the biblical narrative.

The scroll here is like a contract detailing who has authority over the earth. We’ve already begun to address this question: is it the gods of the nations—the supernatural beings described in Deuteronomy 32 who rebelled against God and took worship for themselves? Or is it Jesus, who has conquered and been given all authority in heaven and on earth? Who truly has the right to rule?

The seven seals function like signatures or stamps on an ancient contract. In the ancient world, if a contract involved the sale of land, the seller, buyer, and witnesses would all affix their seals. Years later, if someone contested ownership, the sealed contract would be presented in court. The seals would be broken in the presence of a judge, and the witnesses would confirm the terms of the agreement. Similarly, these seals in Revelation identify the witnesses to the contract. There are seven seals, and as we’ve discussed before, the number seven represents perfection. The presence of seven seals signifies that this is a matter for the highest, most perfect court. Not just anyone can open these seals. It must be someone with ultimate authority.

This is why, in last week’s passage, John wept when no one was found worthy to open the scroll. Then Jesus appeared, and he was judged worthy to open it. His authority is unmatched.

Today, we’ll begin by examining the first six seals as described in Revelation. Let’s consider how they reveal the true authority over heaven and earth.

Then we’re going to move to an intermission between the sixth and seventh seal, where we’ll get some explanation as to why these seals need to be opened. Finally, we’ll conclude with the opening of the seventh seal and, presumably, the unfolding of the scroll to determine who truly has ultimate authority over the earth.

Let’s start by discussing the seals. As we dive into them, I want you to notice a few things. First, God’s cherubim send these out. Each cherub speaks and sends out what are sometimes called the four horsemen of the apocalypse. However, I don’t believe this represents “the apocalypse” in the end-times sense. We’ll address that shortly. These four horsemen are sent out by the cherubim, who stand around God’s throne. They serve as the second-highest authority in the courtroom, beneath God himself and Jesus at his right hand. It’s important to recognize that these are not demonic minions sent out by the devil—at least not directly. These beings are actually sent by the cherubim in God’s throne room.

Now, you might wonder why God would command beings like Death and Hades to act, especially since some of them are later cast into the pit. This can be troubling, but the answer lies in their original purpose. At one time, these beings had a God-given role on the earth. Many divine beings rebelled against God in the Old Testament, yet God still sent them as part of his divine plans. What we’re seeing here occurs before Jesus went to the cross, with God’s cherubim sending these beings into the world.

Let’s look at the first seal in Revelation 6:1-2:
"Then I saw the Lamb open one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, 'Come!' I looked, and there was a white horse. Its rider held a bow; a crown was given to him, and he went out as a conqueror in order to conquer."

The first horseman rides a white horse, which symbolizes purity—moral purity, at the very least. It’s easy to understand God sending out this pure being. The rider carries a bow, a weapon of war. This imagery reminds me of Psalm 46, where it says God "breaks the bow and bends the spear," signaling the end of war. But here, God sends his bowman into battle. The rider is given authority, symbolized by a crown, and sent out to conquer.

This figure is sometimes associated with the angel of the Lord in the Old Testament. As Christians, we interpret the angel of the Lord as a pre-incarnate appearance of Christ—God manifesting in the Old Testament. The angel of the Lord often appears as the commander of God’s armies, the one who leads the charge on behalf of the Lord. This aligns with the imagery of the first horseman, who is sent out as a conqueror in God’s name. Throughout the Old Testament, we see the angel of the Lord appearing to figures like Abraham and Joshua, often directing or leading them into battle. This first seal represents that commander going forth in divine authority.

Now let’s move to the second seal, described in Revelation 6:3-4:
"When he opened the second seal, I heard the second living creature say, 'Come!' Then another horse went out, a fiery red one, and its rider was allowed to take peace from the earth so that people would slaughter one another. A large sword was given to him."

This second horseman rides a fiery red horse and is sometimes called "the executioner." He is sent to take peace from the earth, causing people to slaughter one another. The rider carries a large sword, signifying his role as a mighty warrior.

This imagery reflects a punishment from God, particularly in response to Israel’s apostasy—their refusal to follow Yahweh as the one true God. Instead, they turned to worship false gods in other temples. As a result, God sent this fiery red horseman as judgment. We see this pattern repeatedly in the Old Testament. For example, the book of Judges depicts a cycle where Israel worships Yahweh, grows complacent in their blessings, turns to false gods, and then faces punishment. The fiery red horseman represents this punishment, bringing destruction upon the rebellious nation.

The third seal introduces another figure in Revelation 6:5-6:
"When he opened the third seal, I heard the third living creature say, 'Come!' And I looked, and there was a black horse. Its rider held a set of scales in his hand. Then I heard something like a voice among the four living creatures say, 'A quart of wheat for a denarius, and three quarts of barley for a denarius, but do not harm the oil and the wine!'"

The third horseman rides a black horse and carries a set of scales—not dragon scales, but balance scales. I’m calling this horseman "the accountant." The scales represent economic measurement and fairness, but here they are also tied to scarcity and judgment. The proclamation about the price of wheat and barley reflects a time of famine or economic hardship, where basic necessities are costly and difficult to obtain. However, the command to avoid harming the oil and wine suggests that some aspects of abundance remain untouched, likely as a reminder of God’s ultimate control.

So now we have the judge—the angel of the Lord—the executioner, and the accountant. The accountant comes to Israel to take account of their sins, to determine how well they’ve kept the law, and to see if they measure up to God’s standards. Time and again, they were found lacking. The prophets and teachers of the Old Testament repeatedly declared that Israel failed to keep the law, judge rightly, or care for the poor. They oppressed the vulnerable, worshipped in the temples of false gods, and neglected their covenant with Yahweh.

The rider of the black horse carried scales to measure the sins of Israel, and his findings revealed their failure. This reminds me of Jesus’ words in Matthew 5:19: “Whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven.” To break one part of the law is to be guilty of breaking the entire law. The black horseman, going forth throughout Israel, found them out of balance and unworthy—they didn’t measure up to God’s standards and were judged accordingly.

Next, we see the fourth seal opened, bringing forth the keyholder who executes ultimate judgment. Revelation 6:7-8 describes it this way:
“When he opened the fourth seal, I heard the voice of the fourth living creature say, ‘Come!’ And I looked, and there was a pale green horse. Its rider was named Death, and Hades was following after him. They were given authority over a fourth of the earth to kill by the sword, by famine, by plague, and by the wild animals of the earth.”

Here we see Death and Hades, figures that may seem mythological. The image of Death often brings to mind the Grim Reaper, while Hades is the Greek god of the underworld. In a way, this imagery isn’t entirely off base. The rider, Death, represents the one who holds the keys to death. In the Hebrew worldview, many believed that Satan himself ruled over the nations, and here Death appears as a personified character with authority to spread destruction—not just over Israel but throughout the world.

Hades follows behind Death, representing the grave or the underworld. The Greek word “Hades” translates the Hebrew concept of Sheol, which is often rendered as “the grave.” Sheol, in the Hebrew mind, was both a physical and spiritual place where the dead resided until the day of judgment. In some Second Temple literature, Sheol was referred to as “Abraham’s bosom,” a concept Jesus alludes to in the Gospels. It was seen as a holding place for the dead, righteous or unrighteous, as they awaited the final judgment.

The New Testament also reflects this understanding. Hebrews 2:14 suggests that Satan held the power of death, possessing authority over Sheol. But in Revelation 1:18, we see that Jesus has taken the keys of Death and Hades, claiming authority over them. However, in the context of this fourth seal, we’re still in the Old Testament era. Death and Hades are sent forth with authority to wreak havoc on the earth through famine, plague, war, and wild animals. Their actions are not random; God permits this authority over a quarter of the earth as part of his judgment. Armies are raised, and destruction ensues as divine beings like Death and Hades fulfill their roles.

This further supports the idea that these four seals describe events of the Old Testament, primarily dealing with Israel’s rebellion against God. Israel’s rejection of God’s supremacy, sovereignty, and authority led to these judgments. The four horsemen are not future apocalyptic figures but represent divine actions taken during the Old Testament era.

Let’s move now to the fifth seal, which also fits within the Old Testament context. Revelation 6:9-11 says:
“When he opened the fifth seal, I saw under the altar the souls of those who had been slaughtered because of the word of God and the testimony they had given. They cried out with a loud voice, ‘Lord, the one who is holy and true, how long until you judge those who live on the earth and avenge our blood?’”

Here we see the souls of the faithful crying out to God. They have suffered and been martyred for their faithfulness to Yahweh. These are the people who remained loyal to God even when the rest of Israel turned to false gods and rebelled. Their voices rise from under the altar, a place of worship and sacrifice, calling for justice and vengeance against those who caused their suffering.

This cry reveals the tension of the Old Testament period—faithful followers of Yahweh endured persecution and awaited vindication. Their question, “How long, Lord?” reflects a common refrain in the Psalms and prophetic writings, where the righteous plead with God to act on their behalf.

“When will you avenge our blood?” That’s the cry of the martyrs. They were each given a white robe and told to rest a little while longer, until the number of their fellow servants and brothers and sisters, who were to be killed just as they had been, was completed.

This ties into Jesus’ teaching in the Gospels when he describes Abraham’s bosom. He tells the story of a rich man and a poor man, Lazarus. Lazarus begs at the rich man’s gate during his lifetime, but both eventually die. The rich man finds himself in torment, separated by a great chasm from Abraham’s bosom, where Lazarus is being comforted. The rich man cries out for Lazarus to bring him even a drop of water to cool his tongue, but he is told this is impossible. Abraham’s bosom is depicted as a place where the righteous wait, separated from the place of torment by an unbridgeable divide.

The martyrs in Revelation correspond to this imagery. Who were these martyrs? First and foremost, they were the prophets—those whom Israel persecuted and killed. The nation rejected their call to repentance and turned to the worship of false gods. But there were also others: the remnant. God preserved for himself a faithful remnant within Israel, those who refused to worship false gods and remained loyal to Yahweh, even when the temple was inaccessible. These faithful few were often unpopular, persecuted, and marginalized by their own people.

This remnant suffered greatly, but they remained loyal to God. Among them were figures like King David, who endured immense trials, as reflected in the Psalms, and Jeremiah, who lamented Israel’s apostasy in both his prophetic book and the book of Lamentations. These faithful individuals cried out to God amidst the chaos and destruction wrought by Israel’s sin.

This reminds me of Psalm 82, a Psalm of Asaph, where God stands in the divine assembly and pronounces judgment:
"How long will you judge unjustly and show partiality to the wicked? Provide justice for the needy and the fatherless; uphold the rights of the oppressed and the destitute. Rescue the poor and needy; save them from the power of the wicked. They do not know or understand; they wander in darkness; all the foundations of the earth are shaken. I said, 'You are gods; you are all sons of the Most High. However, you will die like humans and fall like any other ruler.' Rise up, God, judge the earth, for all the nations belong to you."

This psalm speaks of the nations, but the faithful remnant of Israel likely echoed a similar cry. Surrounded by apostate Israel and suffering under the judgment of death, Hades, famine, and pestilence, they would have pleaded with God to rise up, judge the earth, and reclaim the nations as his own. Revelation portrays this longing among the martyrs waiting in Sheol, crying out for the final judgment and the fulfillment of God’s promises.

Now, let’s move to the sixth seal, described in Revelation 6:12-14:
"Then I saw him open the sixth seal. A violent earthquake occurred; the sun turned black like sackcloth made of hair; the entire moon became like blood; the stars of heaven fell to the earth as a fig tree drops its unripe figs when shaken by a high wind. The sky was split apart like a scroll being rolled up, and every mountain and island was moved from its place."

This passage is rich with apocalyptic imagery. The violent earthquake, the darkened sun, and the blood-red moon create a vivid, foreboding scene. It reminds me of how fires can turn the moon red, producing what is sometimes called a “blood moon.” The falling stars, the splitting sky, and the movement of mountains and islands further emphasize the cataclysmic nature of this event.

This kind of language is echoed in other parts of Scripture. Where else do we hear about the stars falling and the sky being darkened? These are images of divine judgment and cosmic upheaval, signs that the created order itself is being shaken as God’s purposes unfold.

First, we hear about these apocalyptic signs from the prophet Joel. In Joel 2, he describes the day of the Lord with the same imagery: the stars falling from the sky, earthquakes, the sky rolling up like a scroll, and other cosmic disturbances. John mentions earthquakes, darkness, a blood moon, stars falling, and the sky splitting apart. Mountains and islands are relocated, likely due to the earthquakes. This vivid imagery points to events tied to the time of Jesus’ death and resurrection.

Stars, in biblical imagery, often represent powers and principalities in the heavens. These divine beings, or angels, are referenced in Ephesians 6 as spiritual forces in the heavenly realms. Many of these beings fell, abandoning the worship of Yahweh, just as Israel had done. They were cast out of heaven and no longer allowed in God’s throne room. This explains why figures like the executioner, the accountant, and even Death and Hades—who once served God’s purposes in the Old Testament—are later cast into the pit. Their rebellion and rejection of God’s authority resulted in their ultimate judgment.

This passage also connects to Acts 2, where the apostle Peter quotes Joel 2 to interpret events surrounding Jesus’ crucifixion. Peter looks back to the cross as the fulfillment of Joel’s prophecy. In Matthew 27, we read that as Jesus hung on the cross and gave up his last breath, the sky was darkened, a great earthquake occurred, and the curtain in the temple was torn in two from top to bottom. The cosmic signs described in Joel—darkness, earthquakes, and even a “blood moon”—are all present at Jesus’ death. Peter understood these events as the fulfillment of Joel’s vision, pointing to the significance of Christ’s crucifixion.

The sixth seal in Revelation, then, is tied directly to this moment when Jesus died on the cross. It marks a pivotal point in history when the kingdom of God began breaking into the world in a decisive way. This is fully realized as Jesus rises from the dead, ascends to the right hand of the Father, and sends the Holy Spirit to empower his people.

Between the sixth and seventh seals, we get an intermission. The divine beings—once thought to rule individual nations under Yahweh’s cosmic order—had their authority challenged. Each nation was believed to have its own god, while Yahweh ruled over Israel. This idea, often referred to as "cosmic geography," suggests that geographical regions were governed by divine beings in the heavenly realms. However, the unrolling of the scroll reveals a profound shift: once the seventh seal is opened, Jesus is shown to rule over all things—not just Israel or the church, but all creation.

While there may still be rebellious nations and people who reject Jesus’ authority, they are no longer under the dominion of false gods. Jesus has supreme authority over the entire cosmos. This is the ultimate outcome of the scroll’s revelation: there is no longer any power in the cosmos apart from Jesus. Everything falls under his rule—those who obey him and those who rebel.

In chapter 7, we read:
“After this I saw four angels standing at the four corners of the earth, restraining the four winds of the earth so that no wind could blow on the earth or on the sea or on any tree. Then I saw another angel rising up from the east, who had the seal of the living God. He cried out in a loud voice to the four angels who were allowed to harm the earth and the sea: ‘Don’t harm the earth or the sea or the trees until we seal the servants of our God on their foreheads.’”

This scene introduces four angels holding back destructive forces. They are commanded not to harm the earth until the servants of God are marked with a seal on their foreheads. This “marking” signifies God’s claim of ownership over his people. It is a protective sign, ensuring that God’s people are identified and spared before judgment is unleashed.

Christians today sometimes hear warnings about governments or other powers wanting to mark people’s foreheads. However, this passage flips that idea: it is God who seals his people, marking them as his own. The destruction of the earth cannot begin until this marking is complete.

John then hears the number of the sealed: 144,000 from every tribe of the Israelites. Some groups within Christianity, including cults, have interpreted this number literally, believing that only 144,000 individuals will be saved. However, this number is symbolic. It represents the fullness of God’s people, drawn from every tribe of Israel. In biblical symbolism, 12 (the number of Israel’s tribes) is multiplied by itself and by 1,000 to signify completeness. The 144,000 represents the totality of God’s people, both Jews and Gentiles, who belong to him.

The text makes it clear who the 144,000 represent. It lists 12,000 sealed from each tribe of Israel: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, and Benjamin. These 12 tribes are named after the sons of Israel, who each became the patriarch of their own lineage. Together, these tribes formed the nation of Israel, as described in the Old Testament.

The 144,000 is symbolic of the faithful remnant of Israel. Do I believe there were literally 144,000 Jewish people saved from the Old Testament—no more, no less? No, I don’t. In Scripture, numbers like "a thousand" often represent a large, complete number rather than a precise figure. What we see here is 12,000 from each tribe, symbolizing the completeness of God’s work among Israel. Each tribe was subdivided into districts and families, and these groups collectively represent the remnant that God preserved for himself.

The number 144,000 (12,000 from each of the 12 tribes) emphasizes that God saved a faithful remnant from Israel, as he repeatedly promised in the Old Testament. This remnant represents those who remained loyal to Yahweh, even when most of Israel became apostate—rejecting the worship of the one true God. The majority of Israel turned away, fell into idolatry, and faced judgment. Many were sent to Sheol, the grave, or what might be called the "bad side" of Abraham’s bosom.

This part of the narrative is somber. John sees that only a remnant of Israel is saved—a mere 144,000. But the scene doesn’t end there. After this, we read about a vast multitude in Revelation 7:9-10:
"After this I looked, and there was a vast multitude from every nation, tribe, people, and language, which no one could number, standing before the throne and before the Lamb. They were clothed in white robes with palm branches in their hands, and they cried out in a loud voice: 'Salvation belongs to our God, who is seated on the throne, and to the Lamb!'"

This multitude is not limited to the remnant of Israel. It includes people from every nation, tribe, language, and people group. They are clothed in white robes, symbolizing purity, and they hold palm branches, reminiscent of Palm Sunday, when the crowds welcomed Jesus as king. These are the worshipers of the one true God, gathered before his throne.

Who are these people? They are the fulfillment of God’s promise to bless all nations through Abraham. In last week’s passage, we saw multitudes in the outer circles of the throne room, observing the worship of God. Now we see that these multitudes are no longer merely observers. They are active participants in the worship of God and the Lamb. This vast multitude represents those who have come to faith in Jesus through the church era, as the gospel has gone out to all nations.

This moment marks a transition: salvation is no longer limited to Israel. All who call upon the name of Jesus Christ are now part of God’s people. Spiritually, they are the true Israel, inheritors of the promises of God. The text shows that Jesus’ authority extends beyond the physical nation of Israel to all nations, uniting them under his rule as one kingdom. When we speak of “one nation under God,” this should not refer to any earthly nation, like the United States. It refers to the kingdom of God, where Jesus sits on the throne.

The text continues, saying that the angels, the elders, and the four living creatures fell down before the throne and worshiped God, crying out:
"Amen! Blessing and glory and wisdom and thanksgiving and honor and power and strength be to our God forever and ever. Amen."

One of the elders then asks John a question:
"Who are these people in white robes, and where did they come from?"
John responds, "Sir, you know." The elder replies:
"These are the ones coming out of the great tribulation. They washed their robes and made them white in the blood of the Lamb."

This explanation reveals that the multitude in white robes includes those who have endured suffering for their faith. Their robes are made white, not through their own righteousness, but through the blood of the Lamb. This is a clear reference to the saving work of Jesus Christ, who cleanses and redeems his people through his sacrifice.

Everyone wants to know: when is the Great Tribulation? This question is controversial, and I understand why. But let’s consider the context. If the 144,000 represent the righteous remnant of Israel—those whom God promised to preserve out of the nation in the Old Testament—then they are the ones standing in white robes. They were given those robes while still in Sheol, Hades, or Abraham’s bosom, told to rest there until they were released.

We read about this release in Matthew 27, where it says that after Jesus rose from the dead, the tombs were opened, and the saints of the Old Testament rose and walked among the people. The implication is that when Jesus ascended to the throne room of God, these saints ascended with him. Now, here they are, clothed in white robes, standing before the throne and worshiping, singing “Amen!”

The text says these are the ones "coming out of the Great Tribulation." I realize this interpretation may differ from what you’ve heard before, but it seems to me that the Great Tribulation refers to the time of the Old Testament, when Israel was commanded to follow Yahweh by law, without the indwelling power of the Holy Spirit to guide and convict them. In contrast, we as New Testament believers are blessed to follow God with the Holy Spirit empowering us.

The remnant endured immense suffering, trials, and persecution in the Old Testament. Many were martyred because they refused to worship the gods of the nations and remained loyal to Yahweh alone. These faithful saints—the martyrs of the fifth seal—are the nation of Israel’s remnant, the 144,000, now standing before God’s throne.

Revelation 7:15-17 describes their eternal reward:
“For this reason, they are before the throne of God, and they serve him day and night in his temple. The one seated on the throne will shelter them. They will no longer hunger; they will no longer thirst; the sun will no longer strike them, nor will any scorching heat. For the Lamb who is at the center of the throne will shepherd them; he will guide them to springs of the waters of life, and God will wipe away every tear from their eyes.”

This promise reflects the culmination of their faithfulness. Those who suffered hunger, thirst, and affliction are now sheltered by God. The Lamb, Jesus, is their shepherd, guiding them to the waters of life. Their tears are wiped away as they enter into God’s eternal presence. This is the fulfillment of God’s promises to his people.

Now we reach the seventh seal, but first, let’s recap. The sixth seal marked the cross, the day Jesus died, when the skies darkened, the earth quaked, and the temple curtain was torn in two from top to bottom. That was the decisive moment when Jesus bore the sins of the world and declared, "It is finished."

The seventh seal, however, brings something extraordinary. Revelation 8:1 says:
“When he opened the seventh seal, there was silence in heaven for about half an hour.”

This seal is striking in its simplicity. After all the dramatic imagery of the previous seals, heaven falls silent. This silence carries profound meaning. It’s as if the argument is over, the judgment is complete, and there is nothing more to be said. Jesus doesn’t even need to speak; his authority is self-evident. The silence in heaven signifies the finality of God’s verdict: Jesus is Lord of Lords and King of Kings.

The scroll has been opened, its seals broken, and its message revealed. The challenge brought by the rebellious gods has been answered. The Almighty has declared in the highest court of heaven that all authority in heaven and on earth belongs to Jesus. This fulfills Jesus’ own words in Matthew 28:18:
“All authority in heaven and on earth has been given to me.”

This authority is absolute. The rebellious nations and divine beings have no power to resist it. Even though the nations continue to rebel against Jesus’ rule, they do so in vain. Jesus is enthroned as King, and every knee will bow to him—whether in heaven, on earth, or under the earth. This is the judgment of the seventh seal: Jesus has triumphed.

The silence also suggests that the scroll’s contents have been read and the verdict rendered. Although the text doesn’t explicitly say the scroll was read aloud, the context makes it clear. The Father has judged, the seals have been opened, and the evidence has confirmed that Jesus is the rightful Lord of all. This theme—Jesus’ supreme authority—will resonate throughout the rest of Revelation.

This reminds me of Habakkuk 2:18-20:
“What use is a carved idol after its craftsman carves it? It is only a cast image, a teacher of lies. For the one who crafts its shape trusts in it and makes worthless idols that cannot speak. Woe to him who says to wood, ‘Wake up!’ or to mute stone, ‘Come alive!’ Can it teach? Look! It may be plated with gold and silver, yet there is no breath in it at all. But the Lord is in his holy temple; let the whole earth be silent in his presence.”

Habakkuk challenges Israel to see the futility of worshiping idols—mere objects crafted by human hands. These idols, though adorned with gold and silver, are lifeless and powerless. This passage highlights the absurdity of worshiping false gods, and it connects to the finality of the seventh seal. The rebellious gods are powerless before the throne of the Almighty, and the whole earth is called to silence in the presence of the true King.

In the end, the seventh seal reveals that Jesus has triumphed over all. The scroll’s opening proclaims his authority, his victory, and his rightful place as the King of Kings and Lord of Lords. This silence is not defeat—it is the final word. It is the acknowledgment of the ultimate truth: Jesus reigns.

It’s the absurdity of it all, isn’t it? Habakkuk says it best: “But the Lord is in his holy temple; let the whole earth be silent in His presence.” When you read that in the context of Revelation, you see the same picture. The Lord has entered the throne room, and Jesus Christ, the Lamb of God, has approached the throne. He was recognized as the one with the authority to judge, and he opened all seven seals of the scroll. In the presence of the cherubim, the seven spirits, the twenty-four elders, the heavenly hosts of angels, and the multitudes of saints, Jesus opened the scroll. It became evident to all that he is King, and the throne room fell silent.

This moment highlights two things. First, it reminds us of the futility of idols. Idols, whether they are money, fame, or anything we craft and set up as ultimate in our lives, are worthless compared to the riches of eternity. They cannot speak, act, or save. They pale in comparison to the glory of the Lord.

Second, and more importantly, this passage focuses on being still before God. When we are silent before Him, we acknowledge His providence, provision, and watchfulness over us. In the chaos of life, when everything feels overwhelming, we recognize that we have no strength or ability apart from Him. In silence, we submit to our King and place our trust in Him, knowing He is in control of all things.

This silence is more than just inactivity; it’s an act of faith. It’s a declaration that we trust Him, that He still cares for us, and that His promises are true. The thirty minutes of silence in heaven after the seventh seal was opened can serve as a model for us. What if you took just thirty minutes out of your day to step away from the chaos? Thirty minutes to say, “I trust that Jesus is Lord. I believe He is in control.” It’s a symbolic way of expressing faith and surrender.

This isn’t about legalism. Whether it’s twenty-eight minutes, fifty-two minutes, or whatever time you can spare, the goal is to step out of the busyness of life and focus on the truth that He reigns. You don’t need to fill every moment of your day with work, worry, or anxiety. Jesus is Lord. He cares about your needs. He has authority over all the chaos of life. When was the last time you stopped? When was the last time you were silent before Him? When was the last time you simply sat, trusted, and waited?

You might wonder what to do in that silence. Often, we pray or read Scripture during our quiet time. But what if you don’t know how to pray? What if you don’t have the words? You can ponder Scripture. You can ask for help. Or you can simply stand, sit, kneel, or bow before Him and be still. You can say, “Lord, You are the Almighty,” and rest in His presence.

As we move on from this verse in Revelation 8, we’ll see that the chaos continues. The trumpets will blow, and the seven spirits will bring havoc again. The world’s turmoil isn’t over. Your life might be full of chaos right now. And it will probably continue. But can you take thirty symbolic minutes each day to step out of it? Not because the chaos will stop, but because you trust the One who reigns over it.

This brings me to three challenges. They’re not just for you—they’re for me, too, because I don’t always do this well. First, can you take thirty minutes each day to be still and know that Jesus is Lord? Second, can you find a way to take one day each week to rest in Him? That’s what we call Sabbath. Third, and perhaps the hardest: can you take one week each year to step back, to be still, and to remember that Jesus is Lord?

You might say, “I need my vacation time for other things,” but consider this: even in a world full of demands and responsibilities, can you prioritize time to trust in Him? To rest in the knowledge that He is King? This isn’t about rules or checking boxes. It’s about faith. It’s about stepping back from the chaos to declare with your time and your heart that Jesus is Lord of all.

Choose your Lord. Choose your master. Can you do it? Is it something you’re willing to do? This challenge isn’t given as a command, like “thou shalt.” Instead, it flows from the principle that if we truly believe Jesus is who He says He is, we should be able to be still before Him. To be silent, in awe of Him. To revere Him, honor Him, and give Him the glory He deserves. Let’s take a moment now to be still and pray.

Prayer:

Lord, we thank You for the silence. We thank You that, despite all the craziness and calamity of this world, You have opened the seventh seal, and the chaos was silenced before You.

Lord, I pray that You would bring some of that awe-inspiring silence into each of our lives today. As we believe You are seated on the throne, may that belief lead to a deeper trust in You, a reliance on You. Help us to set aside the busyness, to cast off our worries and anxieties, and lay them at the foot of the cross, before the throne of Jesus.

You alone are the one who can conquer the calamity, the one who can settle the chaos. Lord, we trust in You. We believe in Your promises. We know You care for each one of us who are called by Your name, as followers and disciples.

Today, Lord, we choose to be still before You. In this stillness, increase our reliance on You. Deepen our trust in You. Grant us wisdom, discernment, and faith. Help us to endure with patience and perseverance as we face the chaos of life. And as we step back into the world, I pray that the rest we find in You will sustain us.

We look forward to the day when we enter Your throne room and find eternal rest in Your kingdom. Until that day, may we live in trust, hope, and worship of You.

In Jesus’ name, amen.