Christ As God

CHAPTER II

CHRIST AS GOD

What, then, is the thought concerning Christ in the first chapter of Hebrews? First of all there is introduced “God”—God the Father—as the speaker to men, who “in time past spake unto the fathers by the prophets” and who “hath in these last days spoken unto us by His Son.”

 Thus is introduced Christ the Son of God. Then of Him and the Father it is written: “Whom He [the Father] hath appointed heir of all things, by whom also He [the Father] made the worlds.”

Thus, as preliminary to His introduction and our consideration of Him as High Priest, Christ the Son of God is introduced as being with God as Creator and as being the active, vivifying Word in the creation —“by whom also He [God] made the worlds.”

Next, of the Son of God Himself we read: “Who being the brightness of His [God’s] glory, and the express image of His [God’s] person [“the very impress of His substance,” margin R.V .], and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high.”

This tells us that in heaven the nature of Christ was the nature of God, that He in His person, in His substance, is the very impress, the very character, of the substance of God. That is to say that in heaven as He was before He came to the world, the nature of Christ was in very substance the nature of God.

Therefore it is further written of Him that He was “made so much better than the angels, as He hath by inheritance obtained a more excellent name than they.” This more excellent name is the name “God,” which, in the eighth verse, is given by the Father to the Son: “Unto the Son He [God] saith, Thy throne, O God, is forever and ever.”

Thus, He is “so much” better than the angels as God is better than the angels. And it is because of this that He has that more excellent name,—the name expressing only what He is in His very nature. And this name “He hath by inheritance.” It is not a name that was bestowed but a name that is inherited.

Now it lies in the nature of things, as an everlasting truth, that the only name any person can possibly inherit is his father’s name. This name, then, of Christ’s, which is more excellent than that of the angels, is the name of His Father, and His Father’s name is God.

The Son’s name, therefore, which He has by inheritance, is God. And this name, which is more excellent than that of the angels, is His because he is “so much better than the angels.” That name being God, He is “so much better than the angels” as God is better than the angels.

Next, His position and nature, as better than that of the angels, is dwelt upon: “For unto which of the angels said He [the Father] at any time, Thou art My Son, this day have I begotten thee? And again, I will be to Him a Father, and He shall be to Me a Son?”

This holds the thought of the more excellent name spoken of in the previous verse. For He, being the Son of God—God being His Father,—thus hath “by inheritance” the name of His Father, which is God and which is so much more excellent than the name of the angels as God is better than they.

This is dwelt upon yet further: “And again, when He bringeth in the first begotten into the world, He saith, and let all the angels of God worship Him.” Thus He is so much better than the angels that He is worshiped by the angels: and this according to the will of God, because He is, in His nature, God.

This thought of the mighty contrast between Christ and the angels is dwelt upon yet further: “Of the angels He saith, Who maketh His angels spirits, and His ministers a flame of fire. But unto the Son He saith, Thy throne, O God, is forever and ever [“from eternity to eternity,” German translation].” And again, “A scepter of righteousness is the scepter of Thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.” And yet again, the Father, in speaking to the Son, says: “Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine hands: they shall perish; but Thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt Thou fold them up, and they shall be changed: but Thou are the same, and Thy years shall not fail.”

 Note the contrasts here and in them read the nature of Christ.

The heavens shall perish, but He remains. The heavens shall wax old, but His years shall not fail. The heavens shall be changed, but He is the same. This shows that He is God: of the nature of God.

Yet more of this contrast between Christ and the angels: “To which of the angels said He at any time, Sit on My right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”

Thus, in the first chapter of Hebrews Christ is revealed higher than the angels, as God; and as much higher than the angels as is God, because He is God.

In the first chapter of Hebrews Christ is revealed as God, of the name of God, because He is of the nature of God.

And so entirely is His nature of the nature of God that it is the very impress of the substance of God.

This is Christ the Saviour, Spirit of Spirit, substance of substance, of God. And this it is essential to know in the first chapter of Hebrews, in order to know what is His nature revealed in the second chapter of Hebrews as man.

The Consecrated Way — Alonzo Jones

We Have Such An High Priest.

CHAPTER I

“SUCH AN HIGH PRIEST”

"NOW of the things which we have spoken this is the sum: We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”  Heb 8:1,2

This is the summing up of the evidence of the high priesthood of Christ presented in the first seven chapters of Hebrews. The “sum” thus presented is not particularly that we have an High Priest but that “we have such an High Priest.” “Such” signifies “of that kind; of a like kind or degree,”—“the same as previously mentioned or specified; not another or different.” That is to say: In the preceding part (the first seven chapters of the Epistle to the Hebrews) there have been specified certain things concerning Christ as High Priest, certain qualifications by which He became High Priest, or certain things which are becoming to Him as an High Priest, which are summed up in this text: “Now of the things which we have spoken this is the sum: We have such an High Priest.”

It is necessary, therefore, to an understanding of this scripture that the previous portion of this epistle shall be reviewed to see what is the true weight and import of this word, “such an High Priest.”

The whole of the seventh chapter is devoted to the discussion of this priesthood.

The sixth chapter closes with the thought of this priesthood.

The fifth chapter is almost wholly devoted to the same thought.

The fourth chapter closes with it, and the fourth chapter is but a continuation of the third chapter, which begins with an exhortation to “consider the Apostle and High Priest of our profession, Christ Jesus;” and this as the conclusion from what had already been presented.

The second chapter closes with the thought of His being “a merciful and faithful High Priest” and this also as the conclusion from what has preceded in the first and second chapters, for though they are two chapters the subject is but one.

This sketch shows plainly that in the first seven chapters of Hebrews the one great thought over all is the priesthood of Christ and that the truths presented, whatever the thought or the form may be, are all simply the presentation in different ways of the great truth of this priesthood, all of which is finally summed up in the words: “We have such an High Priest.”

Therefore, in discovering the true weight and import of this expression, “such an High Priest,” it is necessary to begin with the very first words of the book of Hebrews and follow the thought straight through to the summing up, bearing constantly in mind that the one transcendent thought in all that is presented is “such an High Priest” and that in all that is said the one great purpose is to show to mankind that we have “such an High Priest.” However rich and full may be the truths in themselves, concerning Christ, which are contained in the successive statements, it must be constantly borne in mind that these truths—however rich, however full—are all expressed with the one great aim of showing that we have “such an High Priest.”

And in studying these truths as they are presented in the epistle, they must be held as subordinate and tributary to the great truth over all that is the “sum,”—“we have such an High Priest.”

In the second chapter of Hebrews, as the conclusion of the argument there presented, it is written:

Wherefore in all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God.”

In this it is declared that Christ’s condescension, His likeness to mankind, His being made flesh and dwelling amongst men, was necessary to His becoming “a merciful and faithful High Priest.”

But in order to know the measure of His condescension and what is the real meaning of His place in the flesh as the Son of man and man, it is necessary to know what was first the measure of His exaltation as the Son of God and God, and this is the subject of the first chapter.

The condescension of Christ, the position of Christ, and the nature of Christ as He was in the flesh in the world are given in the second chapter of Hebrews more fully than in any other one place in the Scriptures. But this is in the second chapter. The first chapter precedes it. Therefore the truth and the thought presented in the first chapter are essentially precedent to the second chapter. The first chapter must be fully understood in order to be able to follow the thought and understand the truth in the second chapter.

In the first chapter of Hebrews, the exaltation, the position, and the nature of Christ as He was in heaven before He came to the world are more fully given than in any other single portion of the Scriptures. Therefore it is certain that an understanding of the position and nature of Christ as He was in heaven is essential to a proper understanding of His position and nature as He was on earth. And since it behooved Him to be what He was on earth, in order that He might be a merciful and faithful High Priest, it is essential to know what He was in heaven, for this is essential precedent to what He was on earth and is therefore an essential part of the evidence that is summed up in the expression, “We have such an High Priest.”

To be continued….

The Consecrated Way to Christian Perfection

(A Study)

The Consecrated Way to Christian Perfection

by Alonzo Jones

INTRODUCTION

In the manifestation of Christ the Saviour it is revealed that He must appear in the three offices of prophet, priest, and king. Of Him as prophet it was written in the days of Moses: “I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in His mouth; and He shall speak unto them all that I shall command Him. And it shall come to pass, that whosoever will not hearken unto My words which He shall speak in My name, I will require it of him.” Deut. 18:18, 19. And this thought was continued in the succeeding scriptures until His coming. Of Him as priest it was written in the days of David: “the Lord hath sworn, and will not repent, Thou art a priest forever after the order of Melchizedek.” Ps. 110:4. This thought was also continued in the Scriptures, not only until His coming, but after His coming. Of Him as king it was written in the days of David: “Yet have I set [‘anointed,’ margin] My King upon My holy hill of Zion.” Ps. 2:6. And this thought, likewise, was continued in all the scriptures afterward unto His coming, after His coming, and unto the end of the Book. Thus the Scriptures abundantly present Him in the three offices of prophet, priest, and king. This threefold truth is generally recognized by all who have acquaintance with the Scriptures, but above this there is the truth which seems to be not so well known—that He is not all three of these at the same time. The three offices are successive.

He is prophet first, then after that He is priest, and after that He is king. He was “that Prophet” when He came into the world, as that “Teacher come from God,” the Word made flesh and dwelling among us, “full of grace and truth.” Acts 3:19-23. But He was not then a priest, nor would He be a priest if He were even yet on earth, for it is written, “If He were on earth, He should not be a priest.” Heb. 8:4. But, having finished His work in His prophetic office on earth, and having ascended to heaven at the right hand of the throne of God, He is now and there our “great High Priest” who “ever liveth to make intercession for us,” as it is written: “He shall be a priest upon His [Father’s] throne: and the counsel of peace shall be between them both.” Zech. 6:12, 13. As He was not that Priest when He was on earth as that Prophet, so now He is not that King when He is in heaven as that Priest. True, He is king in the sense and in the fact that He is upon His Father’s throne, and thus He is the kingly priest and the priestly king after the order of Melchizedek, who, though priest of the Most High God, was also King of Salem, which is King of peace. Heb. 7:1,2. But this is not the kingly office and throne that is referred to and that is contemplated in the prophecy and the promise of His specific office as king. The kingly office of the promise and the prophecy is that He shall be King upon “the throne of His father David,” in perpetuation of the kingdom of God upon this earth. This kingly office is the restoration and the perpetuation, in Him, of the diadem, the crown, and the throne of David, which was discontinued when, because of the profanity and wickedness of the king and the people of Judah and Israel, they were taken captive to Babylon, when it was declared: “And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown; this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.” Eze. 21:25-27. Thus and at that time the throne, the diadem, and the crown of the kingdom of David was discontinued “until He come whose right it is,” when it will be given Him. And He whose right it is, is only Christ, “the Son of David.” And this “coming” was not His first coming when He came in His humiliation, a man of sorrows and acquainted with grief; but it is His second coming, when He comes in His glory as “King of kings and Lord of lords,” when His kingdom shall break in pieces and consume all the kingdoms of earth and shall occupy the whole earth and shall stand forever. It is true that when He was born into the world, a babe in Bethlehem, He was born King and was then and has been ever since King by right. But it is equally true that this kingly office, diadem, crown, and throne of the prophecy and promise, He did not then take and has not yet taken and will not take until He comes again. Then it will be that He will take to Himself His great power upon this earth, and will reign fully and truly in all the splendor of His kingly office and glory. For in the Scripture it is portrayed that after “the judgment was set, and the books were opened,” one like the Son of man came to the Ancient of days, “and there was given Him dominion and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.” Dan. 7:13, 14. Then it is that He shall indeed take “the throne of His father David: and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end.” Luke 1:32, 33. Thus it is plain that in the contemplation of the scripture, in the contemplation of the promise and the prophecy, as to His three offices of prophet, priest, and king, these offices are successive, and not all nor even any two of them at the same time. He came first as “that Prophet;” He is now that Priest, and will be that King when He comes again. He finished His work as “that Prophet” before He became that Priest; and He finishes His work as that Priest before He will become that King. And as He was, and as He is, and as He is to be, so our consideration of Him must be. That is to say: When He was in the world as that Prophet, that is what the people were then to consider Him; and, as concerning that time, that is what we are now to consider Him. But they at that time could not consider Him as that Priest, nor, as concerning Him in that time, can we consider Him as that Priest; for when He was on earth, He was not a priest.

But when that time was past, He became Priest. He is now Priest. He is now just as truly Priest as, when He was on earth, He was that Prophet. And in His office and work of priest we are now to consider Him just as truly, just as thoroughly, and just as constantly that Priest, as when He was on earth, they and we must consider Him as that Prophet. And when He comes again in His glory and in the majesty of His kingdom, and upon the throne of His father David, then we shall consider Him as that King, which He will then indeed be. But not until then can we truly consider Him in His kingly office, as He in that kingship and kingly office will be. In His kingly office we can now truly contemplate Him as only that which He is yet to be. In His prophetic office we can now contemplate Him only as that which He has been. But in His priesthood we must now consider Him as that which He now is, for only that is what He now is. That is the office in which alone He is now manifested, and that is the office in which alone we can now actually consider Him in His own person and procedure. Not only are His three offices of prophet, priest, and king successive, but they are successive for a purpose. And they are successive for a purpose in the exact order of the succession as given— prophet, priest, and king. His office as prophet was preparatory and essential to His office as priest; and His offices of prophet and priest, in order, are preparatory to His office as king. And to us the consideration of Him in these offices in their order is essential. We must consider Him in His office as prophet, not only in order that we may be taught by Him who spake as never man spake, but also that we shall be able properly to consider Him in His office as priest. And we must consider Him in His office as priest, not only that we may have the infinite benefit of His priesthood, but also that we shall be prepared for what we are to be. For it is written: “They shall be priests of God and of Christ, and shall reign with Him a thousand years.” Rev. 20:6. And having considered Him in His office of prophet as preparatory to our properly considering Him in His office as priest, it is essential that we consider Him in His office as priest in order that we shall be able to consider Him in His office as king; that is, in order that we shall be with Him there and reign with Him there. For even of us it is written: “The saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever,” and “they shall reign forever and ever.” Dan. 7:18; Rev. 22:5. His priesthood being the present office and work of Christ, this having been His office and work ever since His ascension to heaven, Christ in His priesthood is the all-important study for all Christians, as well as for all other people.

Keeping the Faith.

Continued…

EXEGESIS OF REVELATION The 144,000 and the Three Angels….

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We next turn our attention to the Three Angels

 -- 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,"

Rev 14:6  And I saw another ANGEL fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 

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. 

Rev 14:8  And there followed another  ANGEL, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 

Rev 14:9  And the third  ANGEL followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 

Rev 14:10  The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 

Rev 14:11  And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. 

Rev 14:12  Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. 

there are three other angels: two come "out of the temple," and one "out from the altar." (vs. 15-18)

Rev 14:15  And another  ANGEL came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. 

Rev 14:16  And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. 

Rev 14:17  And another ANGEL came out of the temple which is in heaven, he also having a sharp sickle. 

Rev 14:18  And another  ANGEL came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 

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.

Rev 11:1  And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 

Rev 11:2  But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. 

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)

Rev 8:3  And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 

Rev 9:13  And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God

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.)

Rev 14:18  And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 

In Revelation 16, the angel of the third plague is spoken of as "the angel of the waters." (16:5)

Rev 16:5  And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. 

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)

Act 2:33  Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 

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),

Rev 13:18  Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. 

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)

*******

Keep the Faith.

144,000

EXEGESIS OF REVELATION The 144,000 and the Three Angels

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)

Rev 13:8  And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. 

It was also stated that those who would "not worship the image of the beast should be killed." (13:15)

Rev 13:15  And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 

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)

Rev 12:11  And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

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

Rev_14:1  And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written 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

Rev 14:2  And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 

Rev 14:3  And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 

 "The voice of many waters" is the voice of "the Son of man." (1:15)

Rev 1:15  And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters

 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)

Joh 12:28  Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. 

Joh 12:29  The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.

 [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

Rev 14:5  And in their mouth was found no guile: for they are without fault before the throne of God. 

with I Peter 2:22,

1Pe 2:22  Who did no sin, neither was guile found in his mouth

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

((To be continued…)))))    From Watchman What of the Night  Adventist Laymen's Foundation W. Grotheer.

Our Light Affliction

Our affections aren't supposed to be on earth, what does that mean exactly?

Col 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 

Col 3:2 Set your affection on things above, not on things on the earth.

We put ourselves first, our physical selves, our emotional selves. We cannot seem to help but concern ourselves with… well, ourselves. Hardships are things to be despised. Suffering - despise it. Depriving ourselves- despise it too. Those who choose to purposefully suffer are people we consider strange. We hear of people opting to do away with worldly things and we label them as being not quite right. Why? Because we live in a society where self-serving is expected.

Our affections are to be in heaven, not here on earth.

Our eyes need to be turned away from ourselves, and we need to live in the Way of Christ- God first, others before ourselves.

Psa 119:37  Turn away mine eyes from beholding vanity; and quicken thou me in thy way.

We need to savor the THINGS that are of God, not the things of mankind.

Mat 16:23  But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. 

We must walk after the Spirit, not the flesh, minding things of the flesh. We need to be spiritually minded, if we are only ever mindful of the things of this world it will lead to death, not life.

Rom 8:4  That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 

Rom 8:5  For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 

Rom 8:6  For to be carnally minded is death; but to be spiritually minded is life and peace. 

We cannot LOVE this world. We were NEVER intended to love this world, but to LOVE GOD and EACH OTHER.  This world and EVERYTHING in this world is going to pass away, it's not going to on to eternity. What is going on to eternity is the LOVE of God and the love that God extends enabling us to love of others through Him.

1Jn 2:15  Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 

1Jn 2:16  For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 

1Jn 2:17  And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. 

When we say we just want to be happy, or we just want our children to be happy, what exactly are we equating that happiness with? What does being happy mean? Do we want our children happy in materialism? Do we want our children happy in self-serving pursuits? Do we want our children happy in their jobs? All of those questions can be posed toward ourselves too. If we are equating happiness with living in and for those things is it any wonder we aren't happy, and our children aren't happy? If we are happy in those things- if we've been given all our creature comforts and are satisfied, we've been deceived. How many people are content though to just live day to day pursuing whatever enjoyment they can squeeze out of life, without giving a single thought to anything else? If you can have something that guarantees you a future of pure happiness wouldn't you grab that up instantly. If you could guarantee your children and their children future happiness wouldn't you do so? If you were told that you had to stop seeking the temporary happiness of your life now, and instead seek a future happiness, would you? Setting our affections on the things above is placing our lives right now in the hands of the Savior and enduring on earth whatever hardships come with the knowledge that a future happiness in Him is guaranteed.

2Co_4:17  For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory

Things Above.

Col 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 

Col 3:2 Set your affection on things above, not on things on the earth.

What do you want in life? What is your chief desire? What do you seek in life? Where are your affections?

We are told where our affections are supposed to be. We are told what to seek. Do we listen? Do we obey?

If our affections aren't supposed to be on earth, what does that mean exactly?

Psa 119:36  Incline my heart unto thy testimonies, and not to covetousness. 

Psa 119:37  Turn away mine eyes from beholding vanity; and quicken thou me in thy way.

Mat 16:23  But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. 

Rom 8:4  That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 

Rom 8:5  For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 

Rom 8:6  For to be carnally minded is death; but to be spiritually minded is life and peace. 

1Jn 2:15  Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 

1Jn 2:16  For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 

1Jn 2:17  And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.