“Is God In Control?”
(Revelation 5:1-7)
I. Introduction.
A. In Chapters 2 and 3 of “Revelation,” we saw the risen
Christ walking amidst His church on earth. Now, the scene
shifts from earth to heaven. For John, a “door” is opened in
heaven (4:1). In these early chapters of “Revelation,” there
are three “doors” referred to:
1. There is the door of opportunity (Revelation 3:8:
“I know your works. See, I have set before you an
open door, and no one can shut it,...” [to the church
at Philadelphia].).
2. There is the door of the human heart
(Revelation 3:20: “Behold, I stand at the door and
knock. If anyone hears My voice and opens the
door, I will come in to him. . . [to the church at
Laodicea].).
3. Now, third, comes the door of revelation itself:
(“. . . I looked, and behold, a door standing open in
heaven.”).
B. Through this door, John sees: “. . . a throne set in heaven,
and One sat on the throne.” (4:2). One point to note here:
John makes no attempt to describe God in any relatable
shape or form. He uses the brilliant colors of gemstones as
descriptive terms, but mentions no discernable form.
1. John sees his vision in terms of the lights which
flash from precious stones. The stones John
compares what he sees to are: “jasper, and a sardius
stone in appearance; and there was a rainbow
around the throne, in appearance like an emerald.”
(4:3).
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a. The jasper, today, is a dull opaque stone, but
in ancient times, it seems to have referred to
a translucent rock crystal, which allowed
light to pass through it very brightly. It
could represent the brightness of the purity
of God.
b. The sardius was a blood-red stone. It could
stand for the wrath of God.
c. Then the green emerald could be seen as the
more peaceful, restful mercy of God. That
allows us to confront the righteousness and
justice of the Almighty.
C. The majestic scene of God on His throne reveals His
absolute power over all creation.
1. Around Him are four living creatures and 24 elders,
who, together, sing praises to God’s honor, glory,
and power. The winged creatures proclaim God’s
holiness, and defend that holiness.
(see Ezekiel 1:5ff and Isaiah 6:1ff).
2. The twenty-four elders, in white robes and golden
crowns, probably represent all those who,
throughout history, have sacrificed their lives for
God.
3. There is also “Before the throne. . . a sea of glass,
like crystal. . .” (4:6). In Jewish tradition, the sea
represents one of the sources of evil. But, this
“sea of glass” is under God’s control
(in Revelation 21:1, after God has judged Satan, the
sea is no longer a source of evil: “. . . there was no
more sea.”).
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4. Evil fades in the presence of God’s greatness and
glory. No matter what the creation has suffered
because of evil, here, no complaint comes from that
creation, for God is “. . . worthy, . . .to receive glory
and honor and power; for You created all things.
And by Your will they exist and were created.”
(4:11).
D. What is imperative to understand is that, when facing
suffering and trials, the majesty of God, His holiness, His
sovereignty, His righteousness, His glory, are not impaired
nor infringed upon. God transcends whatever may occur in
His creation.
II. The Scroll With Seven Seals.
A. Revelation 5:1: “And I saw in the right hand of Him who
sat on the throne a scroll written inside and on the back,
sealed with seven seals.”
1. The scroll John now sees is sealed completely –
hence the “seven” seals. No one is found who is
“worthy” to break and open those seals – which
causes John great concern (5:4).
2. What does the “scroll” represent? God’s plan for
the salvation of His creation, and the judgment, and
destruction, of evil.
3. Now, one is identified as being worthy to open the
scroll and unloosen its seals: “. . . the Lion of the
tribe of Judah, the Root of David. . . , (5:5), Jesus
the Lamb, who gave His life for humanity’s
salvation.
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a. By His death and resurrection, Jesus has
received a kingdom, and His faithful
followers have been made “. . .kings and
priests” (5:10).
b. A major theme in “Revelation” is that those
martyred for their faith will reign with Jesus
(see Revelation 20:4-6).
4. Now, the Lamb, too, is praised and worshipped by
the living creatures and the 24 elders
(READ 5:11-14). The Lamb is worthy to receive
the same honor, power, and glory as the Father.
B. The emergence of the Lamb in Heaven is a very significant
point in “Revelation.” In the book, Jesus is referred to in
this way 29 times. The word used in the Greek for “Lamb”
in “Revelation” is not used anywhere else in the New
Testament to refer to Jesus. He is called the Lamb, for
example by John the Baptist (e.g. John 1:29). And, Peter
speaks of His precious blood “. . . as of a lamb without
blemish and without spot.” (I Peter 1:19). Even in
prophecy, the comparison is made, in reference to Jesus
(“. . . He was led as a lamb to the slaughter, . . .”
Isaiah 53:7).
1. In all previous references, the Greek word
“AMNOS” is used for “lamb.” In “Revelation”
alone the word is “ARNION.”
2. Here, then, is a new picture, a new conception of
the Christ. This Lamb still bears the marks of
having been killed (5:6) – sacrificed. But, He also
lives, omnipotent (“seven horns”), omniscient
(“seven eyes”), and omnipresent (“. . . all the
earth”).
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3. Indeed there is reason to rejoice – and John’s
sorrow turns to joy. Now, in Heaven, a “new
song” is heard (5:9). Jesus brings to peoples’
lives a new quality that was never true before,
a new joy that was never felt before, new strength
that was never known before, and a new peace
never obtainable before.
4. The “new song” is a song of triumph and a song
of liberation.
C. Now, we witness the opening of the seven seals (6:1 – 8:6).
1. The scene of the opening of the seals is interrupted
in Chapter 7. Then, the seventh seal follows the
interlude and, in turn, introduces the next section of
the book, the seven trumpets.
2. The purpose of the interlude is to slow down the
building tension of the six seals and reassure the
saints that they need have no fear of God’s
judgments, announced by each of the seals opened.
3. The seals opened present John a vision of great
suffering, great terror, great tribulation. In this
tribulation, there is a final assault by every evil,
demonic power – with the result of devastation,
destruction, and desolation on earth. But, before all
this, the faithful children of God are “sealed”
themselves, so as to survive the onslaught of evil.
They are not to be exempt from tribulation; they are
not to be rescued from tribulation. Rather, they are
to be brought through it. There will be suffering,
but not the utter destruction God’s judgment will
bring upon His creation.
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4. Verses 9 and 10 of Chapter 7, gives us the picture of
the faithful disciples after the tribulation:
(READ these verses).
D. The first four seals (6:1 – 6:8) reveal four “horsemen”,
often referred to as “the four horsemen of the
apocalypse.” Here we have the plagues of life on earth:
1. War (the white horse) (6:2).
2. Strife and Rebellion (the red horse) (6:4).
3. Famine (the black horse) (6:5-6).
4. Pestilence and Death (the pale horse) (6:8).
5. All are reminders of the uncertainty of life.
They represent four destructive forces –
unleashed by God for wrath upon an unrighteous
world, but evident in the world at all times.
E. There is one general point that, I believe, is basic to our
better understanding of these visions. All time can really
be divided into two periods. (leaving the “past” out for
purposes of prophecy). There is, first, the present time –
in which evil dominates – and, second, time to come – the
ultimate judgment of the world, and Satan, and the coming
of eternal peace and contentment. God’s people live in the
“present”, but look forward to the “time to come.” But, we
can only have such a future if we remain true to God in the
present. John sees the future – on earth and in Heaven.
The visions are a great part of that encouragement to be
faithful (Revelation 2:10).
F. The fifth seal, verses 9 - 11, reveals that even death
(martyrdom) is part of the plan of God, and is used to
fulfill God’s purposes. (READ verses 9 – 11).
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1. Beneath the sacrificial altar, the slain cry out to
God. When will He address, and redress, their
suffering? The answer: that is in God’s mind; He
will take vengeance when He has determined it to
be the right time.
2. The slain are given white robes as a symbol of
sacrifice and victory, and told to be patient.
3. Sacrifice is certainly part of the message of
“Revelation”; and, so is the fact that God is
worthy of such sacrifice.
G. The sixth seal introduces the language of prophecy –
apocalyptic language (6:12-17).
1. It is highly figurative, symbolic, and dramatic.
2. The suffering turn away from the realities of the
present and look to the rewards of the time to come.
3. There is much in these few verses that parallels
other parts of God’s word. (Isaiah 2:10-21; 13:10;
24:21-23; 34:2-4; Joel 2:28; Ezekiel 32:7;
Matthew 24:28ff).
a. God will bring judgment on those who
oppress His people and who refuse to
obey Him.
b. The allusion to hiding in caves (verse 15)
highlights the futility of trying to escape
from God and His wrath. “For the great
day of His wrath has come, and who is able
to stand?” (verse 17).
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H. The opening of the seventh seal is so significant that all of
Heaven is hushed as it is about to be revealed. (8:1).
1. It serves as the prelude to the seven trumpets to
follow.
2. Along with the opening of the seal are the prayers
at the golden altar (8:3).
3. The opening of the seventh seal is the answer to the
prayers of the saints in 6:10: “How long, O Lord,
holy and true, until you judge and avenge our blood
on those who dwell on the earth?”
4. Now, God says, “I’m doing something.”
III. Conclusion.
A. Is God in control? The answer is “Yes.”
B. He sits upon His throne, His Son with Him, executing
judgment as His righteousness and holiness demands and as
His power and glory permits.