EXEGESIS OF
REVELATION
The 144,000 and the
Three Angels
(Part 3)
[Excerpt from
wwn7(95)] William Grotheer / Adventist Layman's Foundation
The first vision
given to John after he was told, "Here is wisdom," is a climax to a
series of revelations given in the previous chapters. He was told that
"all that dwell on the earth shall worship" the first beast, except
those whose names are in "the book of life of the Lamb." (13:8) It
was also stated that those who would "not worship the image of the beast
should be killed." (13:15) In Chapter 12, it was declared that those who
overcome "the dragon" do so "by the blood of the Lamb," and
these "loved not their lives unto death." (12:11) Now John sees a
company with the Lamb on mount Sion, 144,000. This number stands in direct
contrast to the "all" who worship, the dragon, beast, and image.
(13:4, 15) These are commandment keepers; they have no other gods before
Jehovah Elohim. (Ex. 20:2-3) Further, they do not bow down to, nor serve any
"image." (Ex. 20:4-5) God honors them for their fidelity in the midst
of universal apostasy by placing His name in their foreheads.
The 144,000 on mount
Sion, the remnant of the seed of the woman who face the death decree in the
warfare with the dragon, are also revealed in the first section of the book.
(Chapter 7) There these victors are portrayed as having "washed their
robes, and made them white in the blood of the Lamb." (v. 14) The picture
is heightened by further comparison. The 144,000 receive "His Father's
name." These "follow the Lamb whithersoever He goeth." (14:4)
The high point of this last section of Revelation before the Millennial reign
is that "the marriage of the Lamb is come, and His wife hath made herself
ready." She is clothed in “fine linen, clean and white, “a righteousness
obtained by the blood of the Lamb. There is another "knitting" back
into the first section. The victors of "Laodicea" sit with "the
True Witness" (Gr. ho martus) on His throne. (3:21) They refuse to worship
the dragon, beast and image - they keep the commandments - and they have the
"witness" (Gr. marturian) of Jesus Christ. They are the
"remnant" of the woman's seed, the "Queen" - the wife of
the Lamb accepting only "His Father's name."
The 144,000 with the
Father's name in their foreheads
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"the seal of
God" (Rev. 7:3) - are in contrast to the "all" who worship the
beast and receive "a mark in their right hand, or in their
foreheads." (13:16) With the emphasis on "the blood of the Lamb"
as the means of victory, the 144,000 have nothing in their hands to bring,
simply to the Lamb they cling. Those who trust in the merits of their own works
- Cain worship - receive a mark in their right hand.
John next heard a
Duo singing "a new song" in which the 144,000 unite their voices.
These voices are accompanied "by harpers harping on their harps."
(14:2-3) "The voice of many waters" is the voice of "the Son of
man." (1:15) The voice "of a great thunder" is God Himself.
Zephaniah seeing "the remnant of Israel" who do no iniquity, neither
is a "deceitful tongue found in their mouth," foretells that the Lord
God "will joy over (them) with singing." (3:13, 17) [See John
12:28-29, and note the phrase, "lightnings and thunderings and
voices" associated with descriptions of the Throne of God in Revelation
4:5; 16:17-18.] An interesting question for consideration is why and what is
the "new song" which only God, the Lamb and the 144,000 will sing
together.
The 144,000 are
indicated as having been "redeemed from among men." (14:4) James
White made an insightful observation on this point. He wrote: "Not out of
their graves; no, no, - 'from among men.' They must, therefore, be the living
saints who are changed to immortality at the coming of the Lord."
(R&H, May 9, 1854, p. 124; emphasis his) These are declared to be "the
first fruits unto God and to the Lamb." Here again is the Divine Duo with
a stated relationship of the 144,000 to Them. This entwining picture should be
carefully considered:
1) The 144,000 are
with the Lamb on mount Sion with God's name in their foreheads.
2) The Lamb and God
sing a "new song" in which only the 144,000 can unite their voices.
3) The 144,000
become "first fruits" to God and the Lamb.
If James White's
observation first penned in 1850 is correct, and we believe it is, this
relationship between the 144,000 and the Divine Duo is further heightened by
the fact that those who are translated without seeing death put on
"immortality" in contrast to the "incorruption" of the
resurrected saints. (I Cor. 15:51-54) The word translated,
"immortality" (athanasia) is used only three times in the New
Testament, twice in I Corinthians 15:53-54, and once in I Tim. 6:l6. Here in
these related verses is a clear suggestion that the 144,000 will share in an
attribute of God as did the exalted Jesus who had laid aside this prerogative
to accomplish redemption. This resurrected Christ is also called, "the
first fruits." (I Cor. 15:23)
There is an
interpretation read into these verses which designates the 144,000 as the
instruments by which God brings together the "great multitude" of
Revelation 7:9. Inasmuch as the 144,000 are discussed in both Revelation 7, and
14, we need to pause and consider the two prophetic pictures together. In
Revelation 7, the question is asked, "Who are these arrayed in white
robes, and where did they come from?" (v. 13 NKJV) There is no question
but that the great multitude are arrayed in white robes. The text so states.
(7:9) It also declares that the "multitude" come from "all
nations, and kindreds, and people, and tongues."
Applying the same
question asked by "one of the elders" in Chapter 7 to Revelation 14
in regard to the 144,000, the answer is - they result from the Three Angels'
Messages, which are likewise given not only to "every nation, and kindred,
and tongue, and people" (14:6) but also to them "that dwell on the
earth." The 144,000 are not only "redeemed from among men," but
also are "redeemed from the earth." (14:3) Here a judgment call must
be made once again. Are we to interpret "earth" as the symbolic
"earth" of the continuous prophecy of Revelation 12 & 13, or do
we interpret the word as applied to the planet as a whole?
From the picture in
Revelation 14, must be added the descriptive concept of the 144,000 - "in
their mouth was found no guile: for they are without fault before the throne of
God." (v. 5) In other words, "they keep the commandments of God and
the faith of Jesus." (v. 12) Compare Rev. 14:5 with I Peter 2:22, and
consider the basic revelation of Chapter 12 - the "Seed" of the
Woman, the Man-child, and the "remnant of her seed" which keep the
commandments of God, and have the witness of Jesus. (12:17) Where then does the
"great multitude" enter the picture? In Rev. 14:13 "a voice from
heaven" is heard. The Holy Spirit speaks - "Blessed are the dead
which die in the Lord from henceforth." There is a point of time from
which those who die in the Lord are called "blessed." The text would
suggest that point as the beginning of the Three Angels' Messages.
We next turn our
attention to the Three Angels
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-- and their messages. Immediately we face a
problem. How are we to identify these angels, as symbols or real angels? We
have said that they represent a movement. We have perceived that movement to be
the Adventist Movement. However, there are more than three angels in Revelation
14. Besides the three which "fly in the midst of heaven," there are
three other angels: two come "out of the temple," and one "out
from the altar." (vs. 15-18) One from the "temple" and the one
from the "altar" are involved with "the great winepress of the
wrath of God" and "the city." (vs. 19-20) The previous reference
where "temple," "altar," and "city" are
associated together is Rev. 11:1-2. The references previous to Rev. 11:1, where
the "altar" is seen is in Chapters 8 & 9. There it is called,
"the golden altar before the throne." (8:3; 9:13)
Our problem is that
if we interpret the three angels flying in the midst of heaven as an earthly
movement, how can we interpret the last three as literal? If all are symbolic
of "movements," what movements do the last three represent? How do we
interrelate these angels which come out of the temple with the two temple
scenes of Chapter 11:1, 19? Either we say that they mean something different in
Revelation 14, or we say that they must be given a consistent identification in
each reference where the term is used. Whichever interpretive decision we make,
we come face to face with the realization that there are still areas in the
book of Revelation that need prayer and study.
A suggestive
interpretation of the angels of Revelation 14 might be found in the designation
of the sixth angel. He had "authority ("power" - KJV) over the
fire." (v. 18 Gr.) In Revelation 16, the angel of the third plague is
spoken of as "the angel of the waters." (16:5) Throughout the entire
book, angels are given specific responsibilities in carrying out the directives
that come from the throne of God. Thus we could say that the first angel of
Revelation 14 was given the "authority" to see that the everlasting
gospel with its specific emphasis for earth's last hour was implemented. This
he did through the Advent Movement. From this viewpoint, the "angels of
God" in Revelation are real beings - "ministering spirits" -
placed in charge of God's plans and purposes to bring about the full
realization of the victory of "His Christ." (12:10)
Considering the
messages of the first three angels of Revelation 14, as we seek to let the text
speak, we face problems in harmonizing what the text says with what our
tradition has read into these verses.
The first angel
comes in the midst of heaven "having the everlasting gospel." (14:6)
It is age-long (aionion); the same gospel as promised to Eve in the beginning,
and realized in the victory of the Man-child. It is to go not only to
"them that dwell on the earth," but also to "every nation, and
kindred, and tongue, and people." It carried a specific message. "The
hour of God's judgment is come." "Is come" (elthen) is in the
past tense (Gr. aorist). When this angel gives its message, the judgment has
commenced. The message of the first angel is not a message telling of something
to come, but a proclamation of what has begun - God's judgment hour. Further it
is connected with three imperatives: 1) "Fear God," 2) "Give
glory to Him," and 3) "Worship Him who made."
This message could
not be given until the Judgment had begun in Heaven no more than the Spirit
could come on Pentecost until the enthronement of Christ as High Priest in the
Heavenly Sanctuary. (See Acts 2:33) Thus the first angel began to sound after
1844, not before. It is also a historical fact that the Movement directed by
this angel did not see the sanctuary truth of the final atonement of the great
High Priest, or the Sabbath truth until after October 22, 1844. Further, since
this message is a part of the age-long gospel, it will continue to be
proclaimed till the close of all human probation. The other two which follow
only join their voices with this first angel.
The second angel
proclaims - "Babylon is fallen, is fallen." Again, this is in the
past tense (epesen). When this angel sounds, there is an accomplished fact. In
fact, the reason for the fall of Babylon - "because she made all nations
drink of the wine of the wrath of her fornication" - is in the Greek
perfect tense (pepotiken), indicating completed action. The message of this
angel is that the "nations" to whom "the everlasting
gospel" was to be proclaimed, instead of accepting it, chose to drink of
Babylon's wine under religious duress.
The third angel
joins the other two. However, in John's recording of this message, he places it
in the present tense - "If any man is worshiping (proskunei) the beast and
his image, and is receiving (lambanei) a mark ...." (14:9) This message, therefore,
except in a warning of what will be, cannot be "present truth" until
the "mark" is in place, and the proclamation to worship is made. It
needs to be kept in mind that the cause to worship this beast is contingent on
the fact that "the deadly wound was healed." (13:12)
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When we consider the
"wisdom" and "understanding" given to John in the previous
chapter (13:18), we discover that the basic element in this warning is against
the worship of man for the "beast" is a man! The third angel joins
his voice in warning that the rejection of the everlasting gospel's imperatives
- "Fear God, and give glory to Him ... and worship Him who made" -
and in its place, worshiping man in whatever form that may take, brings
"the wine of the wrath of God, which is poured out without mixture."
(14:10)
In the final
confrontation when all that dwell on the face of the earth bow in worship to
the beast that had a deadly wound and "was healed," there will be a
"remnant of Israel" who, as the Three Worthies before them, refuse to
bow to the image - they will keep the commandments of God, and the faith of
Jesus." (14:12) It will be a trying ordeal for it will reveal the
"endurance" (patience - KJV) of the saints. "But he that shall
endure unto the end, the same shall be saved." (Matt. 24:13)
This verse - 14:12 -
is interesting in that not only do the "saints" keep the commandments
of God, they also keep the faith of Jesus. We hear much about
"keeping" the commandments of God, but we hear little, if any thing,
about keeping the faith of Jesus. This word, "keep" (tereo) is the
same word as used in the blessing pronounced upon those who "keep those
things which are written" in the book of Revelation. (1:3; 22:7, 9) John
uses this word frequently in both his Gospel and first Epistle. In these books,
it is used primarily with keeping the commandments, and the sayings of Jesus.
We might ask, does
the keeping of the faith of Jesus mean entering into the experience He entered,
in both Gethsemane and Calvary, where unable to see through the darkness, He
simply prayed, "Thy will be done. Father into thy hands I commend my spirit."
Will the 144,000 who go with the Lamb "withsoever He goeth," have
also gone with Him through their Gethsemane and Calvary?
"One thing will
certainly be understood from a study of Revelation, - that the connection
between God and His people is close and decided.” (TM, p. 114)
*******
So much to consider!
So much to learn, to know, to keep!
Worship the Beast or
Worship the One who made heaven and earth.
Rev 14:7 Saying with a loud voice, Fear God, and give
glory to him; for the hour of his judgment is come: and worship him that made
heaven, and earth, and the sea, and the fountains of waters.
Worship him that
made….
Gen 1:1 In the beginning God created the heaven and
the earth.
Col 1:13 Who hath delivered us from the power of
darkness, and hath translated us into the kingdom of his dear Son:
Col 1:14 In whom we have redemption through his blood,
even the forgiveness of sins:
Col 1:15 Who is the image of the invisible God, the
firstborn of every creature:
Col 1:16 For by him were all things created, that are
in heaven, and that are in earth, visible and invisible, whether they be
thrones, or dominions, or principalities, or powers: all things were created by
him, and for him:
Col 1:17 And he is before all things, and by him all
things consist.
We are to worship
ONLY GOD the Father, GOD the Son, GOD the Holy Spirit!
Rev 1:8 I am Alpha and Omega, the beginning and the
ending, saith the Lord, which is, and which was, and which is to come, the
Almighty.
Rev 21:6 And he said unto me, It is done. I am Alpha
and Omega, the beginning and the end. I will give unto him that is athirst of
the fountain of the water of life freely.
Rev 21:7 He that overcometh shall inherit all things;
and I will be his God, and he shall be my son.
Rev 21:8 But the fearful, and unbelieving, and the
abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and
all liars, shall have their part in the lake which burneth with fire and
brimstone: which is the second death.
Worship either the
beast or God. And, as Elder Grotheer
mentioned in the above excerpt- the beast is a man. The beast is a created
being, not a creator. You will either
worship the non-creator or the Creator.
The majority will be worshipping the non-creator. The majority will be
deceived. May God help us NOT be
deceived! May the Lord help us worship Him and no other!
All by the grace and
will of our God, may there be more tomorrow!
Amen.
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