Sermon Text: Revelation 7:1-12
Below is a sermon manuscript from August 10, 2025. Watch the sermon here.
Introduction
Sometimes certain events or conversations remain with you from childhood. I remember one late night conversation with my dad where I was scared about the end times. I was hearing about things that were described in the book and worried about what it meant for me. My dad was able to carefully teach me and reassure me of the hope that I could have as I read the book. As we look this morning, there are vivid descriptions of God’s wrath, but I hope that we can find hope in the midst of it as we seek to faithfully examine this chapter.
The Lamb’s Wrath Is Coming
God’s wrath is his holiness in the face of sin
First, I want to distinguish something that I think is important in these discussions. I believe idea of God’s wrath should be seen, as an accidental not an essential attribute. By this I don’t mean that it is on accident. But I am borrowing philosophical terms. This means that it is not properly understood as an attribute of God but as an expression of God who is loving, holy, just. As one person put it,
“We must understand that wrath is not an attribute of God. God is love. God is holy. God is just. God is not wrath. His wrath is the rightful expression of his holy love in the face of sin and evil.”
Why discuss this? Because there can be two dangers. The first is to downplay God’s wrath as if it doesn’t exist. This is to misunderstand how it relates to who he is in relation to sin. It is both to misunderstand his goodness and holiness and misunderstand our sin and rebellion. But the other danger is to see it as essential. That for God to be God he must always be wrathful. But again this is to misunderstand. Wrath is what results when a Holy God encounters sin.
The Bible says, “God is love” (1 John 4:8), but never says, “God is wrath.” Strictly speaking, wrath is not an attribute of God’s nature, but is his holy justice against sin…There was no divine wrath toward creation in its pristine purity. Only after the fall did God bar the entrance to paradise with the “flaming sword” of his anger (Gen. 3:24).[1]
It’s popular today for people to say “I want to be known for what I am for and not what I am against.” I get the idea, but it is a little simplistic. To be for something often includes being against something else and that is not a bad thing but simply the other side of that love. If someone were to mistreat or abuse my children, I would not be happy with the person.
Don’t confuse delay with indifference
This relates to what we discussed last week as the martyrs cried out for vindication. They were living for God and their faithfulness resulted in their death. As we discussed, this idea may extend even further to all who are faithful to God and face earthly consequences for it. When we are mistreated, maligned, when some faithfully live and those who persecute them seem to prosper we think, will God act. Here we have a picture of the truth that God will act. He does care about evil in the world. There will come a day when he says, enough.
But Christians are not those who eagerly desire God to smite sinners. We desires God’s justice, yes, but we also long for others to experience his grace and forgiveness.
God’s wrath is coming
With all of this said, we turn to this major idea within the passage, God’s wrath is coming. I will acknowledge that this first point shows my theological cards. It is true that judgment is coming one way or another. This is true of the judgment seat of Christ and that we will all stand before God. But the question as to the earthly judgment is one that factors in your interpretation of Revelation. We mentioned before, a couple weeks ago, the various approaches to Revelation. One of these approaches was the preterist approach. This view sees the book of Revelation as predicting the fall of Jerusalem in 70A.D.
The preterists mention that many of these images, when used in the Old Testament are images of God’s presence and the end of earthly rulers and kingdoms. Think of the rumblings that accompany Mount Sinai in Exodus 19:18 or listen to the words in Nahum that discuss the fall of Nineveh,
The mountains quake before him;
the hills melt;
the earth heaves before him,
the world and all who dwell in it.[2]
Philipps writes on this,
The sun was darkened when God judged Egypt in Exodus 19:21–23, and Ezekiel 32:7 shows the moon as not giving light in a later judgment of Egypt. The falling of stars was used in Joseph’s dream to depict the eclipse of his brothers (Gen. 37:9). Most of these metaphors appear in Isaiah’s prediction of Babylon’s fall: “Behold, the day of the Lord comes, cruel, with wrath and fierce anger.… For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light.… I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the Lord of hosts in the day of his fierce anger” (Isa. 13:9–13).
In these passages, astronomical calamities represent the fall of rulers and nations. In the case of the sixth seal, preterists apply this imagery to the fall of Jerusalem in a.d. 70, since Revelation 6:13 alludes to a fig tree, which Jesus used as an image of Israel’s judgment (Matt. 21:18–19).[3]
But the Old Testament also shows how they point to something beyond themselves, something bigger, something cosmic. Isaiah 24:1 is an example of this,
Behold, the Lord will empty the earth and make it desolate,
and he will twist its surface and scatter its inhabitants.[4]
And there are also similarities between our passage and Isaiah 34:1-2
Draw near, O nations, to hear,
and give attention, O peoples!
Let the earth hear, and all that fills it;
the world, and all that comes from it.
2 For the Lord is enraged against all the nations,
and furious against all their host;
he has devoted them to destruction, has given them over for slaughter.[5]
The next verses in Isaiah 34 use the image of the fig tree and the skies being rolled up like a scroll. And something cosmic and final seems to be what Jesus is getting at in Matthew 24 and would relate well with 2 Peter 3:10.
But we see many more. There are echoes of the Old Testament concept of the day of the Lord throughout this passage. The references are too many to list but I think Tom Shreiner captures it well when he writes,
Images used of God’s judgment in history are now applied to the final judgment, so that the judgments in history function as a precursor to God’s final judgment of the wicked.[6]
We don’t need to understand this fully to feal its true force
Earthquake
Still there are questions as to the specific images and what they represent. The earthquakes seem to indicate God shaking and shifting things to make way for that which will truly last. Hebrews 12:26-27 says,
At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heavens.” 27 This phrase, “Yet once more,” indicates the removal of things that are shaken—that is, things that have been made—in order that the things that cannot be shaken may remain.[7]
Stars
Robert Mounce writes
The falling of stars upon the earth could mean but one thing to the ancient—the end had come.[8]
Many speculate what this means. Is it a meteor shower, is it imagery for social and political upheaval as seen elsewhere in Scripture, is it some kind of combination?
Sun and Moon
The darkening of the sun and moon was often associated with the fall of empires, as we mentioned before, but while retaining that force it seems to be expanded here to the whole earth. Perhaps this is a real cosmic sign or represents a universal application of the Old testament concept that is being experienced. Here I think George Elden Ladd is helpful,
The language is not merely poetical or symbolic of spiritual realities but describes a real cosmic catastrophe whose actual character we cannot conceive[9]
Again, the danger may be to speculate and transfer world activities to these events, but I think this is a mistake. As we said a couple weeks ago about Jesus’ language in Matthew 24,
What Jesus reveals about events to come serves practical purposes: to fortify us to endure (v. 13), to embolden us to evangelize (v. 14), and to awaken us for faithful vigilance (vv. 42–51).[10]
Attempts to Avoid the Lamb’s Wrath Are Futile
You can’t outrun God
The first thing we notice is that they try to flee. Isn’t this just the path we see time and time again. We see it with Adam and Eve in the garden and it’s a pattern echoed throughout Scripture. We even see glimpses of this when people are unwilling to be held accountable for their sins in earthly situations. From the silly examples of kids who try to run or flee from their parents when they do something wrong, to criminals trying to outrun the police.
A criminal on the run took the ill-advised approach of taunting Gwent Police when they posted a Facebook appeal to trace him last February.
Logan James, then 19 and from Caerphilly, was wanted for breaching his prison release terms after serving a sentence for wounding, affray, common assault and being in possession of a knife.
“Haha catch me if you can wont see me slipping [sic],” James taunted, later telling a news agency: “I have been walking around near home so they’re not trying too hard to catch me.”
He was caught later that day. Police thanked him for “drawing attention to our efforts to return him to prison”.[11]
Or what about this one,
A man suspected of arson and vandalism sent a selfie to police in Ohio in the US because he found the photo on his arrest warrant to be unflattering.
Donald “Chip” Pugh texted police a photo of himself and wrote: “Here is a better photo that one is terrible”.
He told a local radio station: “Man, they just did me wrong. They put a picture out that made me look like I was a Thundercat… or James Brown on the run. I can’t do that.”
Lima Police Department responded by saying: “We thank him for being helpful, but now we would appreciate it if he would come to speak to us.”
He was later arrested in Florida.[12]
Or a personal example that I heard. A family came into their house to see a half-eaten sandwich. They wondered who made it. They searched around and found a man sleeping in their car. It turns out, he broke in, made a sandwich, and then took a nap.
We hear these stories and perhaps laugh, but think about how much we hide try to hide our sin from the one who is everywhere. Think about the works of Psalm 139, “Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there.”[13]
This is the theological concept of God’s omnipresence. By this we mean that God is everyone. Or to put it negatively, there is no where that God is not present. A top of the line bunker cannot hide you from the alpha and omega. Again from Psalm 139, this time verses 2-4,
You know when I sit down and when I rise up; you discern my thoughts from afar. You search out my path and my lying down and are acquainted with all my ways. Even before a word is on my tongue, behold, O LORD, you know it altogether.
But notice one other aspect of this, again it visits everyone. The language is intentionally inclusive, but it also may communicate something the way it is laid out. Some see the mention of kings and great ones and generals and rich and powerful and point out that while it is all-inclusive, this judgment starts at the top. Those who exercise great influence and power and use it in rebellion against God and his purposes.
God can’t be domesticated
Second thing that we notice in this section is that they are filled with terror. This terror is clear from within the passage. They long to be killed by the rocks rather than face God. It’s an indication that they know what is taking place. As Hebrews 10:31 says, “It is a fearful thing to fall into the hands of the living God.”
They are overcome by the reality of who God is. Perhaps these are people who previously convinced themselves there was no God. Maybe there are others who thought of God as existing merely to affirm them in their every decision and help them go the direction they already want to go. But now they are coming face to face with the God of Scripture not the God of their imagination. The time for pretending for placing themselves as the author of God’s attributes is over. Now they are left to face God in His majesty and glory. Now they recognize that what I have been suppressing all along, ignoring, pushing to the back of my mind, is what is true. God does exist and I am accountable to Him.
And notice that we see that this wrath is properly ascribed to both the one who sits on the throne and the lamb. It is common to pit members of the Trinity against each other as if there are separate wills. But this is an error. There is a united will within the Godhead. There is not an angry father who is appeased by the Son.
The gentle Lamb who was slain on the cross is now in an exalted position over the whole cosmos … to pour out his wrath. He is not only loving to his people but also a just judge of his enemies.[14]
Today Salvation Is Available
As we think about the wrath of the lamb in our passage today, it is appropriate to sit with the weight of it. To hear and understand just how serious this is. To let the words “Who can stand the wrath of the lamb?” sit with us as a warning. But we also need to recognize that right now there is hope. Who can stand? To spoil what’s to come, the person who can stand is the one who is sealed. The one who belongs to God. The ones who have been washed in the blood of the lamb. Right now, today, salvation is available. How can we escape the just judgment of God’s wrath? The gospel of Jesus Christ. Gospel means good news. In a sense it includes the whole story of Scripture, but in a more direct sense, it is the announcement that Jesus Christ came to this earth to save sinners by living a perfect life, dying for our sins and being raised from the dead. This is the good news.
The Gospel Takes Evil and Sin Seriously
The gospel takes evil and sin seriously. It rightfully calls evil, evil. God is a just God that cannot turn a blind eye to evil that is happening. To pretend it isn’t happening or just say “no big deal, you’re good.” Is to downplay sin, to perpetuate injustice.
Think about it when my kids were to harm one another. It wouldn’t be loving for me to say “don’t worry about it. You’re good.” No there is a price on that.
Here is where the gospel is extremely offensive. It says that you and I have a problem. Because God is holy and just and because we have sinned against him our sin deserves his wrath and judgment. In fact, the Bible says that the wages of sin is death. It is separation from the loving presence of God. Why? Because wrath is what happens when a Holy God comes into contact with sin. And we have sinned. The reality is that we can never do enough to make ourselves pure before him. We understand our guilt but just we read here, we hide it, we excuse it. We never come face to face with what our sin means before a holy and just God.
The Gospel Provides Salvation From Evil and Sin
This is the heart of the whole Bible. That in Christ God is redeeming all things. That new creation has dawned because of the resurrection of Jesus Christ, and one day evil will be done away with. That is why Doug Kelley can comment on these verses, “Indeed, in due time, God will shake down everything else that opposes his church to make room for the kingdom of love and grace.[15]” Right now, the kingdom is breaking in. It’s breaking in through God’s grace in the hearts and lives of people. As people turn from their sin and trust in Jesus, they are part of the new creation that is coming, but sin, evil, and chaos still exist now, side-by-side. One day that will end. One day, only what is good, true, and beautiful will remain. I want you to be a part of that. Are you? We are part of that not because of us or anything we have done, but by receiving what Christ has accomplished for us.
Conclusion
What about you? The wrath of God is real. All sin will be dealt with one day. God’s patience will not last forever.
You can either face Jesus as just judge or embrace him as Savior and Lord. God’s wrath is the rightful and proper expression of his holiness and justice in the face of sin and we have each sinned. We are deserving of God’s just wrath. But God chose freely to act. To provide a way of salvation for us. In doing so God is both just and justifier. The way is through the Lamb. Today, look full in his wonderful face. Run to him as slain lamb for you.
[1] Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology: Revelation and God, vol. 1 (Wheaton, IL: Crossway, 2019), 854.
[2] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Na 1:5.
[3] Richard D. Phillips, Revelation, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2017), 231.
[4] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Is 24:1.
[5] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Is 34:1–2.
[6] Thomas R. Schreiner, “Revelation,” in Hebrews–Revelation, ed. Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar, vol. XII, ESV Expository Commentary (Wheaton, IL: Crossway, 2018), 617.
[7] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Heb 12:26–27.
[8] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 151.
[9] Richard D. Phillips, Revelation, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2017), 232.
[10] Dennis E. Johnson, Triumph of the Lamb: A Commentary on Revelation (Phillipsburg, NJ: P&R Publishing, 2001), 116.
[11] “13 of the World’s Most Stupid Criminals,” UK, BBC News, April 4, 2016, https://www.bbc.com/news/uk-35785834.
[12] “13 of the World’s Most Stupid Criminals,” UK, BBC News, April 4, 2016, https://www.bbc.com/news/uk-35785834.
[13] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ps 139:7–8.
[14] Richard D. Phillips, Revelation, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2017), 238.
[15] Richard D. Phillips, Revelation, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2017), 231.
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