Exploring the Scripture

Preaching from the book of Revelation can be tricky. Popular books cast the book of Revelation as a message of fear. God brings suffering and destruction to unbelievers. Believers are “raptured.” From the destruction, God creates a new heaven and Earth. These popular books warn us the end times are now. But this interpretation is distorted and narrow. It is not a responsible approach to the book of Revelation because it leaves out the important historical background and other information.

John’s Revelation indeed portrays end times. The book of Revelation is called apocalyptic literature. This style of writing deals with endings and beginnings. The imagery of John’s revelations is vivid. The nature of apocalyptic writing is symbolic. It uses images, symbols, significant figures, and events to portray spiritual powers that move, make, and reshape the world. The Bible is not the only book with apocalyptic literature. But you may see why this writing is included in scripture.

Consider the book of Revelation’s setting. It is written to the earliest Christians. In contrast to what popular books suggest, it is early believers in Jesus who are suffering persecution. John’s apocalyptic visions send a message of hope to early believers that persecution and suffering will end. Against all evidence, John says the God revealed in Jesus is the true God, and in the end, God and the Lamb triumph. A diverse and inclusive community endures (v. 9) and ushers in God’s reign.

Revelation 7:9–17 stands out as an interlude amid the opening of seven seals. Its imagery is striking. Consider the image it paints. The passage begins with a bird’s-eye view of a great multitude so grand no one could count it. It is a gathering of every nation, from all tribes, peoples, and languages, standing before God’s throne and the Lamb. The message? God and the Lamb are Lord of all!

The multitude is robed in white, with palm branches in the people’s hands. The image of the multitude with palms may be intended to remind Jewish readers of the Festival of Tabernacles (see Leviticus 23:33–44, especially v. 40). Or it reflects Jesus’ triumphal entry into Jerusalem (Matthew 21:1–11, Mark 11:1–11, Luke 19:28–44, John 12:12–19). The multitude is depicted with angels, elders, and the forces of nature portrayed as mythical creatures. This is an epic image of the inhabitants of Earth, the forces of nature, and heavenly hosts praising God.

The white robes symbolize purification and redemption in a culture that uses ritual washing to clean people of sins and misfortune. They have come through a great ordeal and are washed in the “blood of the Lamb” (v. 14).

The passage uses ancient language and symbols of sacrifice. Ancient religions believed bloodletting brought peace and favor between humanity and God. The blood of the sacrifice had purifying power and life-giving qualities. This is what the blood of the Lamb does. It redeems and purifies those who face tribulation with faith and the power of life.

Verses 15 through 17 tell us the multitude arrives at the other end of the struggle. Justice and lavish grace come on the people. Reminiscent of Jesus’ feeding of the 4,000 and 5,000, they no longer hunger. Fulfilling the promise Jesus gives to those who drink the water he gives; they thirst no more (See John 4:14). God wipes away their tears (v. 17).

In a reversal of roles, the Lamb is their shepherd, and they are the sheep brought safely through the dangers and predators of life. It is a prophetic image of God’s redemption of those who trust in the Lamb and God’s triumph over the world through him.

Project Zion Podcast

Hosts Karin Peter and Blake Smith consider how this week's scripture connects to our lives today.

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Central Ideas

1. For John, who wrote Revelation, and the book of Revelation’s first readers, God overcomes death and the world through Jesus. Divisions among people and nations, and the hostility such divisions bring, are overcome in Christ.
2. The book of Revelation is about endings and beginnings. The apocalyptic imagery tells a story. The story is of God’s triumph over the world through what God has done in Jesus.
3. Revelation 7:9–17 uses the language and symbols of ritual washing and sacrifice to explain the good news of what God has done. Those who believe in Jesus are delivered through real persecution and life’s suffering between the powers of life and death. We arrive in the end with God in life anew.

Questions to Consider

1. The book of Revelation tells the good news in cosmic terms. Belief in Jesus does not mean only that God overcomes individual sins and death. Through the Lamb, God overcomes the powers of death moving and shaping the world. Have you or the congregation considered what this means for the Christian faith? If discipleship calls us to risk greatly for God, does the promise of God overcoming the world through the Lamb offer you strength and hope to face the world’s injustice and suffering?
2. Is belief simply believing in what God has done in Jesus? Or is faith more? Does it require our response to living as if God has triumphed and God’s justice will prevail in the end, no matter how long it takes?
3. Share how you put the promises of John’s revelations into action. How would you tell what God has done in Jesus? Could you paint a picture like John’s vivid and powerful images? Or would you communicate your faith in a different way?