Chapter 7
144,000 SEALED
“ Set me as a seal upon thine heart, as a seal upon thine arm: For love is as strong as death; Jealousy is cruel as the grave: The coals (flashes. R.V.) thereof are coals (flashes) of fire, Which hath a most vehement flame. (a very flame of the Lord. R.V.). Many waters cannot quench love, Neither can the floods drown it: if a man were to give all the substance of his house for love, It would be utterly contemned.” (Song.S. 8: 6,7)
INTRODUCTION
This chapter has posed exegetical problems for various commentators. The divergent views can be summarised as follows:
1. The 144,000 represent Jewish Christians, a remnant chosen from the nation.
2. The 144,000 represent the new “Spiritual Israel” both Jew and Gentile.
3. The 144,000 are the same as the “great multitude.” (So H.A.W.in his exposition pg.98)
4. The 144,000 and the “great multitude” are two distinct groups. (So N. Lunn in Alpha and Omega)
5. The 144,000 in 7:1-8 are different to the 144,000 in 14: 1-5.
The present author believes that the 144,000 and the “great multitude” are two distinct groups. The 144,000 represent Jews chosen from amongst a larger number. The author also believes that the 144,000 of chapter 7, 14 and 21 are the same group.
The 144,000 and the New Jerusalem.
The 144,000 were not a vision but an audition. John did not see the 144,000 but he heard their number (7:4) it is only in 14:1 that he sees the 144,000. What John sees in 14:1 is a prelude to the, “Heavenly Jerusalem” of 21:10-26. In the first vision (chpt.7) John could not see the 144,000 because their number was not yet complete.
Only God knows the fullness of the number, which is communicated to John by the angel. It is significant that John hears the number at this juncture, for the sixth seal (The Great Earthquake = removal of the Mosaic dispensation and the destruction of Jerusalem) culminates with the words:
“for the great day of his (their) wrath is come; and who shall be able to stand?”
The answer to this question is: only the 144,000 sealed are able to stand. The apostle Paul was to answer those who were critical of the liberty of those in Christ with the words:
“Who art thou that judgest another man’s servant? To his own master he standeth or falleth. Yea, he shall be made to stand (R.V.); for God is able to make him stand.” (Rom.14:4)
This is the doctrine of justification by faith. The sealing is obviously a reference to Ezek. 9. There we read of destroying angels poised and ready for passing through the city to smite with their weapons of slaughter (v.2) But first another angel is commanded, “Go through the midst of the city, through Jerusalem, and put a mark on the foreheads of the men that sigh and cry over all the abominations that are committed in it.” (v.4)
Those who were thus sealed were not to be harmed (v.6) This prophecy was given shortly before the Babylonian destruction of Jerusalem. The function of sealing, is however, not limited to the first century. It also has a latter day fulfilment. The “four winds” which refer us back to the agents of judgment in the previous chapter (the four horsemen or four chariots are described as “winds” by Zechariah [ 6:5 ]) are about to be intensified in the trumpet judgments. To the apostle John the trumpet judgments were still future, but they are being fulfilled in our present.
There is then, a future sealing to take place in order to complete the number of the 144,000. This sealing coincides with, and is extradited by, the ministry of the witnesses. It is only after this final ministry is finished, and after the persecution of the beast empire of chapter thirteen, that John saw the 144,000. ( the sealing occurs in 8:4 which is parallel with chpt. 11 – see page 12 of chapter 8& 9)
The vision of 14: 1-5 is a proleptic escathalogical scene, that depicts the 144,000 as already victorious. There is every indication that by chapter 14 some of the sealed have been killed because they refuse the mark (seal) of the beast. (13:15-16):
“Blessed are the dead who die in the Lord. Verily, says the Spirit, that they might rest from their labours, for their works follow after them.” (14:13) [translation from Word Biblical Commentary]
The sealing does not encompass protection from persecution but protection from divine wrath. ( “the vials of the wrath of God upon the earth” 16:1) In actuality, the number of the 144,000 is only completed in chapter 21.
THE 144,000 SEALED ARE JEWISH CONVERTS.
The scenario that has been described sees the 144,000 as Jewish converts. They are sealed out of all the tribes of the sons of Israel. Whilst “Israel” may be a term applied to the “new Israel” ( Gal.6:16; 1 Pet 2: 9) nowhere in the N.T. are Gentile Christians allocated specific tribes. Even when James (1:1) refers to Christians as “the twelve tribes of the dispersion”, he does not enumerate the tribes. (in this case they are probably Jewish Christians anyway)
John informs us that, “in their mouths was found no guile ( 'lie' R.V.) for they are without fault before the throne of God.” These are the words of Christ to Nathaniel: “Behold an Israelite in whom is no guile” The reference to guile, is a play on the name of Jacob, whose name means supplanter or deceiver. In effect Jesus is saying , “an Israelite in whom is no Jacob.”
The context of the Nathaniel incident, is that while Nathaniel was contemplating his forthcoming marriage (John chpt. 2) his meditations brought him to the wedding night of Jacob, who was himself deceived, and woke up next to the wrong woman. (the deceiver, deceived!) Nathaniel was astonished at the Lord’s ability to read his mind – and Jesus replied to him in the terms of the vision of Jacob’s ladder at Bethel. (Gen 28: 12) “Hereafter ye shall see the heaven opened and the angels of God ascending and descending upon the Son of man.” (John 1:51) Jesus was in fact saying to Nathaniel – I AM THE HOUSE OF GOD. (BETHEL)
[for these wonderful insights I am forever indebted to Studies in the Gospels by H.A.W.]
The point that Rev 14:5 stresses, is that the 144,000 will only be formed by Jews who have overcome their old nature (like Jacob, Gen.32:25-31; Hos.12:2-5), and are therefore, true Israelites. Jacob overcame his old nature and was renamed Israel (an acknowledgement that God ruled in his life, for the meaning of Israel is, GOD RULES, and not, RULER or PRINCE with GOD)
The blessing cannot be obtained by birthright or by deception, only by the acknowledgement that God rules in our lives, otherwise the Jews will find themselves (like Jacob) wrestling against God himself. The cross-reference to the Nathaniel incident in John’s gospel is not coincidental:
JOHN 1
REVELATION 14
Where abidest thou? Come and ye shall see. (v.38,39)
I saw the Lamb stood on Mt. Zion and with him 144,000. (v.1)
The Lamb of God. (v.24,36)
They followed Jesus. (v.37,43)
Which follow the Lamb withersoever he goeth. (v.4) [even to the grave?]
Jesus saw him, ‘under the fig tree’ (v.48)1
Fistfruits unto God and the Lamb. (v.4)
An Israelite in whom is no guile. (v.47)
In their mouth was found no guile. (v.5)
The 144,000 are protected from divine retribution (but not necessarily from persecution) and they have the same attributes as the Philadelphians.
PHILADELPHIA. Rev. 3: 7-12
THE 144,000 Rev. chpt.7,14,21
Behold, I will make them that are of the Synagogue of Satan, which say they are Jews but are not, and do lie.
In their mouth was found no guile. [R.V. lie] (14:5)
I will also keep thee from the hour of temptation (trial) to try them that dwell upon the earth. (the Jews)
The 144,000 sealed on the heavenly Mt. Zion.(14:1)
Hurt them not. (7:3)
I will write upon him,…name of my God…name of the city…New Jerusalem…my new name.
My name….my Fathers name…written on their foreheads. (14:1)
The Heavenly Jerusalem. (21:2)
Again, we note the reference to those, that say they are Jews (descendants of Abraham – see John 8: 39-41, and of Isaac and Israel – but they are descendants of Jacob) but are not, but do lie.
“For they are not all Israel, which are of Israel: neither, because they are Abraham's seed are they all children.” (Rom.9: 6,7b)
The 144,000 are Jews, who like their father Jacob have emerged from the wrestling and have overcome their old nature. (passages from Gen. chpt.32; Jer. chpt.30,31; Hos. chpt. 12)
JACOB’S WRESTLING
REVELATION CHAPTER 7
He called the name of the place Mahanaim. [the two hosts or companies] (32:1)
- the 144,000. (v.4)
- the great multitude. (v.9)
Jacob [deceiver] renamed Israel [God rules]
In their mouth was found no guile.[Jacob] (14:5)
Whose are these before thee? (32:17)
What are these arrayed in white robes? And whence came they? (v.13)
Then was Jacob greatly afraid and distressed. (32:7)
Alas! For the day is great, so that none is like it: it is even the time of Jacobs trouble; but he shall be saved out of it. (Jer.30:7)
At that time, saith the Lord, will I be the God of all the families of Israel, and they shall be my people. (Jer.31:1)
These are they which came out of THE GREAT TRIBULATION. (v.14)
144,000 sealed of all the tribes of the children of Israel. (v.4)
They shall come with weeping and supplications. (Jer.31:1)1
Jacob wept and made supplication to the angel. (Hos.12:4)
God shall wipe away all tears from their eyes. (v.17)
Thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude. (32:12)
A great multitude, which no man could number. (v.9)
And Jacob journeyed to Succoth, and built them an house, and made booths for his cattle; and therefore the name of the place is called Succoth. (33:17)2
He shall spread his tabernacle over them. (v.15) [Succoth = Feast of Tabernacles or booths]
The Lamb will be their shepherd.(v.17)
The comparison between “wrestling Jacob” and Revelation 7, makes it apparent that the 144,000 represent Jews. Equally significant is the fact that in the epistle to the Hebrews1, the author weaves Rev.14: 1-5 into the body of Hebrews chapter 12. The strength of his polemic rests on the case that Jewish Christians have not come to the “earthly Sinai ” (Mosaic dispensation of the law), but to Mt. Zion, “the heavenly Jerusalem.” (the new covenant in Christ)
HEBREWS 12
REVELATION
And these all, having obtained a good report through faith, received not the promise. God having provided some better thing for us, that they without us should not be made perfect. (11: 39,40)
- how long?
- they should rest for a while until their fellowservants also and their brethren, that they should be killed as they were, should be fulfilled. (6:11)
Wherefore seeing we also are compassed about with so great a cloud of witnesses. (12 :1)
A great multitude which no man could number. (7:9)
Mount Zion.
The city of the living God.
The heavenly Jerusalem. (12: 22)
- Mt. Zion. (14: 1)
- New Jerusalem coming down from God out of heaven. [= 144,000] (21: 1)
Innumerable company (hosts) of angels. (12: 22)
Great multitude includes angels. (7: 11)
To the assembly and ecclesia of the firstborn. (12: 23)
Firstfruits (14: 4)
Which are written in heaven. (12: 23)
Seal of God in their foreheads. (7:2; 9:4; 14:1)
To God the Judge of all. (12:23)
Dost thou not judge and avenge our blood on them that dwell on earth. (6:11)
And to the spirits of just men made perfect. (12: 23)
White robes given to everyone of them. (6: 11)
Hebrews is written to Jews and draws on the example of the 144,000 – the inevitable conclusion is that they are Jewish Christians. However, the 144,000 and the great multitude are two distinct groups.
The 144,000 The great multitude
On earth before the winds. In heaven before the throne.
(later seen on the heavenly Mt..Zion.)
Not seen but “heard.” John “saw” the multitude.
From the twelve tribes of Israel. From every nation and tribe and people and tongue.
Sealed during the fifth trumpet. These have already come out of the great tribulation.
THE SEALING
“And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.”
(Rev. 7:1-3)
The winds that blow upon the earth are based on the natural phenomenon of the Sirocco – a hot south –easterly wind like a furnace, which withered all vegetation. We have already observed the chariot winds of Zechariah 6: 1-5. Nahum speaks of the Lord who has his way in the whirlwind (the Sirocco) and the storm (Nah.1: 3) they are his chariots (Jer.4: 13; Isa.66: 15) and his breath (Job 37: 9,10). The mountains are rend by it (1 Kgs. 19: 11) and the grass withered (Isa.40: 7,24). It dries up the stream, the river and the sea (Nah.1:4; Ps.18: 15). God would destroy his enemies as stubble before the wind (Ps.83: 13) God’s day would be the day of the whirlwind (Amos 1: 14), which in it’s fury falls on the head of the wicked (Jer.23:19,30:23). The Sirocco comes from the wilderness and destroys the fertility of the land (Hos. 13:15) – and finally the mighty wind (Rev.6: 14) blows upon the house built on sand, and “great was the fall of it.” (Mtt.7: 27)
From what danger does the seal protect them, since clearly it does not protect them from a martyrs death? (This is the implication of the fifth seal, they were told to rest until they were joined by their fellow martyrs). This is one question to which John supplies an unambiguous answer : The angel rising out of the east – where the Sun of Righteousness himself rises – tells the four restraining angels not to loose the destructive winds until the sealing is effected. The sealing therefore must be protection from the disasters which the winds, who are the same agents as the four horsemen, are permitted to inflict upon the earth. Others may die in these disasters, but not the martyrs; not because their persons are inviolate, but because God has another more significant death in store for them. We are reminded of Jesus, confident in his immunity from any threat of Herod, because Jerusalem has first claim on the blood of God’s prophets (Lk.13: 33) including that of the two witnesses, or that of Paul, assured that he cannot be allowed to die in a mere shipwreck, because God has determined that he should stand before Caesar. (Acts 27: 24) For the man who knows himself to be designated for martyrdom war, famine, pestilence and earthquake have no terrors.
John is seeing the vision of the last terrible days and in particular the great tribulation which is to come;
“For then shall be great tribulation (cp. Rev.7: 14) such was not since the beginning of the world to this time, no, nor ever shall be. And except those days be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.” (Mtt.24:21,22)
The context of the Olivet Prophecy is the impending doom of Jerusalem in the first century. The elect are the Israelites who respond in faith.
“Even so at this time also there is a remnant according to the election of grace. Israel hath not obtained that which he seeketh for, but the election obtained it ( the sealed), and the rest were blinded.”
“As concerning the gospel, they (Israel) are enemies for your sakes; but as touching the election, they are beloved for the fathers’ sakes.” (Rom.11: 6,7, 28)
“For Jacob my servants sake, and Israel mine elect, I have called thee by thy name: I have surnamed thee (sealed) though thou hast not known me.” (Isa. 45: 4)
THE TWELVE TRIBES
“And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.
Of the tribe of Judah were sealed twelve thousand.
Of the tribe of Reuben were sealed twelve thousand.
Of the tribe of Gad were sealed twelve thousand.
Of the tribe of Aser were sealed twelve thousand.
Of the tribe of Nepthalim were sealed twelve thousand.
Of the tribe of Manasses were sealed twelve thousand.
Of the tribe of Simeon were sealed twelve thousand.
Of the tribe of Levi were sealed twelve thousand.
Of the tribe of Issachar were sealed twelve thousand.
Of the tribe of Zabulon were sealed twelve thousand.
Of the tribe of Joseph were sealed twelve thousand.
Of the tribe of Benjamin were sealed twelve thousand.”
( Rev.7:4-8)
Much has been written about the 144,000 and the order of the tribes, some commentators suggest that displacement has occurred.1 The order of the tribes, which would seem almost random to some, is determined in the first instance by birthright.
BIRTHORDER THE 144,000
Sons of Leah Sons of Leah
1.Reuben. – firstborn 4. Judah
Sons of Zilpah. (L)
7. Gad.
8. Asher.
2. Simeon.
3. Levi.
1. Reuben
4. Judah.
Sons of Bilhah [R] Sons of Bilhah [R]
5. DAN – firstborn
6. Naphtali. 6. Naphtali.
MANASSEH
Sons of Zilpah. (L)
7. Gad.- firstborn
8. Asher.
Sons of Leah
2. Simeon.
3. Levi.
Sons of Leah
9. Issachar- firstborn 9. Issachar.
MANASSEH
(firstborn)
10. Zebulun. 10. Zebulun.
Sons of Rachel Sons of Rachel
EPHRAIM
11. Joseph.
1 11. Joseph.
12. Benjamin. [R]= Rachel’s maid (L)= Leah’s maid 12. Benjamin.
Firstly we notice that Reuben has lost the right of the firstborn,1 this is because he slept with his fathers concubine. (Gen.49: 3,4) The concubine he slept with was Bilhah (Gen.35: 22) and as a consequence, the concubine tribes of Dan and Naphtali were demoted below the concubine tribes of Leah’s maid.2 (with Dan being omitted altogether) Simeon and Levi, had fallen out of favour for killing a man in their anger (Gen.49: 5-7; Gen. Chpt.34), it was the priests (Levites) and scribes (Simeonites) that conspired to put Jesus to death.3 Their fall from grace demonstrates the demotion of the law as a means of salvation. They are grouped with the other sons of Leah, but still have priority over them because of their birth order.
The tribe of Manasseh (Rachel’s firstborn grandchild – Gen.48: 14) replaces Dan (the firstborn of Rachel’s maid) but, placed below the tribe of Naphtali, who has birth priority in the original list of children. Judah4 obtained overall priority of the tribes, not simply by default, but because of the love displayed towards his father in the matter of Benjamin. Having himself experienced the loss of sons (Gen.38: 7,10), he demonstrated his love by offering himself as a hostage in Egypt.(Gen. 44: 32-34)
It was this change of character that caused Joseph to reveal himself to his brethren.5 Similarly, Reuben was not relegated to the same depths as Simeon and Levi, for although he lost the primogeniture he redeemed himself by pleading for Joseph’s life (Gen.37: 21,22). In contrast, Simeon and Levi did not change their cruel behaviour, which was subsequently directed at their half – brother Joseph, and eventually at Christ.
As we have observed, the tribe of Dan is omitted altogether, and replaced with Manasseh another firstborn. Dan means judgment, and is not appropriate to the 144,000 who have been (or will be) redeemed. Moreover the tribe of Dan failed in two aspects.
(1) They were slothful (neglected) to take up their inheritance in the land.
(2) They were the first tribe to introduce idolatry.
The book of Proverbs says,
“The hand of the diligent shall bear rule: but the slothful shall be put under tribute.” (Prov.12: 24)
and also;
The slothful man catcheth not his prey (R.V.mg), but the substance of a diligent man is precious.” (Prov.12: 27)
The first reference is applicable to the tribe of Dan, and the latter to Esau. The tribe of Dan did not take up their inheritance and were put under tribute by the Amorites (Judges 1:34,35). In Judges 18:1, the Danites had still not taken up their inheritance, note especially verse 9, “Be not slothful to go, and to enter to posses the land.” Esau also despised his inheritance, and because he was faint after his hunting expedition, he sold his birthright for a mess of red pottage. (Gen.25: 27-34)
The promises, and blessings of the firstborn were, however, precious to Jacob (Jacob was diligent, and the substance of the promise precious to him). Those who despise the covenants and promises of God, embodied in his firstborn, will not obtain the inheritance.
Dan was also the first tribe to introduce false religion – a graven image and a rival priesthood (Jdgs. 18: 30,31) that endured until the Babylonian captivity. This situation provided fertile ground for the apostasy of Jeroboam the son of Nebat, who had one of his golden calves installed in the territory of Dan. (1 Kgs 12: 28-33)
It is instructive to note that the rival priesthood was Levitical – Jonathan the son of Gershom the son of Moses (Jdgs.18: 30). The Jews changed the name of Moses (MSS) to Manasseh (MNSSH) in the Masoretic text. One presumes, that this was done in order not to tarnish the memory of Moses. Manasseh means, “forgetting my fathers house.” (Gen.41: 51) In similar vein, the name of Dan is now replaced with that of Manasseh.
Revelation makes it abundantly clear, that those Jews who worship the “graven image” (image of the beast. Rev.13: 5) will find no place amongst the 144,000.
To summarise
The order of the list is determined by two factors:
(1) The natural birth order
(2) The order of blessing or cursing by Jacob in Genesis chpt.49.
It is to be noted that the birth order is still preserved, even when a tribe is omitted or replaced. i.e., Manasseh is placed under Naphtali even though it substitutes Dan. This is because Naphtali has priority over Manasseh in the original birth order of tribes. Even Simeon and Levi retain priority over Leah’s other sons, despite their demotion.
The number 144,000 is not literal, nor is the tribal distribution – the lessons are spiritual. It does not mean, for example that no Jews from the tribe of Dan will be in the kingdom (Samson will be there). The lesson to be drawn from the tribes, is that it is the Jewish attitude to their father and half-brother, and their eagerness to take up the inheritance that will determine their position in the eschaton. The blessings of Jacob are a prophecy – “That I may tell you that which shall befall you in the last days.” (Gen.49:1)
Attempts have been made to construct a sentence from the tribal names – the paraphrase is instructive:
Natural birth order -Genesis
See a [firstborn] Son (Reuben), who heard (Simeon) Yah, and joined (Levi) himself to Yah. Praise Yah! (Judah) The judgment (Dan) of his flesh and his wrestlings (Naphtali) brought to the birth a company (Gad) of blessed (Asher) ones. They are the reward (Issachar) of his travail, and they will dwell (Zebulun) with and increase (Joseph) the Son of the right hand. (Benjamin)
Spiritual birth order (Rev.chpt.7)
Praise Yah! (Judah)[Rev.14:3; 7:12; 19:1etc.] See the Son (Reuben)[ I looked, and, lo, a Lamb – Rev 14:1] and with him a company (Gad)[with him 144,000- Rev 14:1] of blessed (Asher) [Blessed are the dead…Rev.14:13] who having finished the wrestling [these are they which came out of the great tribulation – Rev.7:14] having forgotten their father’s [Adam’s] house (Manasseh) [God shall wipe away all tears from their eyes; and there shall be no more death, or sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. – Rev 7: 16,17; 21: 4]. They heard Yah (Simeon) [I heard the number – Rev.7:4 - I heard a voice from heaven- Rev.14:2] and were joined to him (Levi) [his wife hath made herself ready- Rev.19:7] and were rewarded (Issachar) [my reward is with me- Rev.22:12] by dwelling with (Zebulun) [the tabernacle of God is with men, and he will dwell with them –Rev.21: 3] and so increasing (Joseph) [After this I beheld, and, lo, a great multitude which no man could number- Rev.7:9] the son of the right hand. (Benjamin) [the Lamb in the midst of the throne – Rev.7: 17]
THE SYMBOLISM OF THE NUMBER
The number 144 is important, for it is the square of 12, a number which symbolises perfect government (12 tribes x 12apostles x 1,000). It is also the twelfth Fibonacci number.1 Fibonacci numbers occur regularly in many natural patterns – the number of petals on flowers, the way shoots rotate around a central stem, the growth of spiral shells, the determination of genetic characteristics, are all determined by Fibonacci numbers.
The number 144 therefore represents the perfection of divine government in the natural creation.
THE GREAT MULTITUDE
“After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; ”
(Rev. 7:9)
“In the multitude of the people is the kings honour” (Prov.14: 28)
God had promised Abraham that his descendants would be innumerable , “as the dust of the earth”, “as the stars of the sky”, or “as the sand of the sea”. (Gen.13:1b; 15: 15; 16:10), a promise repeated to Isaac (Gen. 26: 4) and to Jacob (Gen.28:14; 32:12). This promise is frequently repeated in later contexts (Ex.32:13; Deut.1:10; 10:22; 28: 62; 2 Sam 17: 11; 1 Kgs.3: 8; 4:20; Neh.9:23; Isa.10:20; 48:19; 51:2; Hos.1:10) He was also promised that he would be the Father of many nations (Gen.17:4-6, 11:12) – this was indicated by his change of name from Abram to Abraham. This promise was also repeated to Isaac and Jacob (Gen.28:14;32:12;35:11; 48:19)
“In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies (Rev.1:18); and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” (Gen.22:17,18)
This promise was given to Abraham on Mt. Moriah, after his obedience to the call to sacrifice his beloved son Isaac. On this mountain was the site of the threshing floor of Ornan the Jebusite, which David purchased for the erection of the Temple. It has now been appropriated by the Muslims, who have erected their sanctuary, the, “dome of the rock” above this sacred place.
Mt. Moriah is then, one of the prominences of Mt. Zion – the etymology suggests the meaning, “the vision of Yah”, and it was this place that Abraham named “Yahweh-Jireh” (22:14). Once again the name implies that on this mountain, “The Lord will be seen” (R.V.mg.) [i.e. – his salvation will be seen or provided at this place].
Jesus said,
“Your father Abraham rejoiced to see my day; and he saw it, and was glad.”
(John 8: 56)
Now the apostle John sees the outworking of that day.
REVELATION 7& 14 GENESIS 22
And I looked, and behold. (14:1)
Yahweh –Jireh = The Lord will be seen. (22:14)
A Lamb. (14:1)
And Abraham lifted up his eyes, and looked, and behold behind him a ram. (22:13)
On Mt. Zion. (14:1)
Mt. Moriah. (22:2)
With him 144,000. [Jews] (14:1)
I will multiply thy seed. [Jews] (22:17]
A great multitude which no man could number from all nations. (7:4)
In thy seed shall all nations of the earth be blessed. (22:18)
This comparison confirms our belief that the two multitudes are distinct. We see in Revelation chpt.7 and 14 the fulfilment of the promises to the patriarchs. This was because;
“I know that thou (Abraham) fearest God, seeing thou hast not withheld thy son, thine only, from me.” (Gen.22: 12)
Similarly these martyrs had not withheld “their only” from him, for their very lives were sacrificed in faith, witnessing to Jesus, the beloved Son. The 144,000 are now joined to the “great multitude” for there is only one body in Christ. Here we have then the beginning of the vision of the future blessedness of the martyrs. They are now one with their “fellow servants and brethren.” – they have become part of the heavenly Jerusalem, encompassing old and new covenants, past, present and future – they have joined “the spirits of just men made perfect” (Heb.12: 23), those, who, although they have not received the outworking of the promises, are nevertheless, “written in heaven.”
John is setting out how infinitely worthwhile it is in the long run to accept everything in the martyrdom which faith must undergo.
The great multitude are also found in Matthew 25: 31-37 – these parallels have been documented by H.A.W. on pg. 100 of his Revelation, and are worthwhile reproducing:
Revelation 7:9,11,16,17 Matthew 25:31,32,37
A great multitude out of all nations.
Before him shall be gathered all nations.
Before the throne, and before the Lamb.
Then shall he sit on the throne of his glory, and before him…
All the angels round about the throne.
All the holy angels with him.
They shall hunger no more, neither thirst any more.
I was hungered, and ye gave me meat…thirsty, and ye gave me drink.
The Lamb shall be their shepherd
As a shepherd divideth his sheep from the goats.
To these may be added v.10: “Salvation (Hosanna) to our God” and v.9: “palms in their hands” with their echoes of Jesus’ triumphal entry into Jerusalem – which, as already mentioned, was itself a “dress rehearsal” of the Second Coming. (see Zech.9:9-11) The palm branches of verse 9 also have associations with the Feast of Tabernacles on which this chapter is based.(see the introduction to Revelation pg.48 for Tabernacle references in Revelation chapter 7 -see also digression 12.3 for discussion of Matthew chapter 25)
THE PRAISE OF THE GREAT MULTITUDE AND THE ANGELS
“And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God,” (Rev.7:10-11)
The word translated salvation (soteria) is more accurately rendered victory.
It is not their salvation that the martyrs are celebrating, but their triumphant passage through persecution. Their salvation was achieved long since, first by the act of Christ, who loved them and released them from their sins with his own life- blood, then by the faith which accepted his redemptive love and the baptism which had sealed the faith and made them members of the redeemed and priestly community (Rev.1:6). It is worth noting, too, that, with one minor exception, all the New Testament writers who use soteria to denote the Christian’s salvation from sin also use the corresponding verb sozein, but John never does; in his vocabulary soteria means something quite different. It would be possible to take the word here in one of the senses it bears in classical Greek –‘safety’, ‘escape’, or ‘preservation’, so that the martyrs would simply be thanking God and the Lamb for providing a way of escape from the persecution to which they have fallen victim; but John’s thought is so thoroughly biblical that this explanation is unlikely. In the Septuagint sozein and soteria are the regular equivalents for the Hebrew verb yasha‘ and the cognate nouns yesha‘ , ye shu‘ah , and teshu‘ ah. Yasha‘ , besides meaning ‘to save’, frequently means ‘to give victory to’ or ‘to win a victory’. In some contexts either meaning makes good sense, since to save a beleaguered nation is the same thing as giving them victory.(see,e.g.,1 Sam.24: 6,45; Ps.118: 14,15,21). God may be said to have granted victory to Israel (1 Chron.11:14; 18:6; Ps.20:6; 44:4), or to have won a victory for himself (Ps.98:1; Isa.59:16; 63:5; Hab.3:8). Both ideas are present in the martyrs’ shout of triumph. For these are the conquerors, to whom the promise was made that they should share both the throne of Christ (Rev.3:21), and they are attributing their victory to the their God, whose love was fully revealed on the cross. In the martyrs the Lamb has won again the victory of Calvary, using only the weapons of redemptive love. But this victory of Christ is also the victory of God. The new song with which the heavenly choir greeted the appearance of the Lamb (v.9) is now swelled by the voices of the Conquerors.
‘sing to the Lord a new song,
For he has done marvellous deeds;
His right hand and holy arm have won him victory…..
All the ends of the earth have seen the victory of our God.’ (Ps.98:1,3)
The picture is of a series of great concentric circles of the inhabitants of heaven. On the outer ring stand all the angels. Nearer the throne are the twenty four elders; still nearer are the twenty four elders; still nearer are the four living creatures; and before the throne are the white robed martyrs. The martyrs have just sung their shout of praise to God, and the angels take that song of praise and make it their own. The doxology begins and ends with the word “Amen” (so let it be) and frames seven doxological predicates:
1. blessing
2. glory
3. wisdom
4. thanksgiving
5. honour
6. power
7. might
This doxology immediately reminds one of the Lords prayer. (Lk.11:2-3; Mtt.6: 9-13) Commencing with the hallowing (blessing) of God’s name and culminating with the phrase, “for thine is the kingdom and the power and the glory, for ever. Amen.” Now, however, there is no need to ask for forgiveness, or for the daily bread (bread of tomorrow – incorruptible manna) for the multitude consists of immortals (angels and the redeemed). They also do not require to ask to be, “delivered from temptation (trial)”, for they have already triumphed.
The seven doxological predicates can be summarised as follows:
1. They ascribe blessing (eulogia) to God; God is worthy of praise from his creation, because by him and through him, and for his pleasure, they were created. They are the new creation in Christ. “Bless the Lord, O my soul and forget not his benefits.” (Ps.103:2)
2. They ascribe glory (doxa) to God, for, he is the “Father of glory”, the source from whom all divine splendour and perfection proceed in their manifestation. (Eph.1:17) - in him there is no darkness, he is the shekinah in the Holy of Holies, the glory in the face of Christ, the origin of light in the temple of immortals of the age to come.
3. They ascribe wisdom (sophia) to God, this wisdom is embodied in Christ crucified (1 Cor.1: 24) who was foreordained before the world (Jewish world) – this was “hidden wisdom” (1 Cor.2:7) not discernible by the world. Wisdom was the divine “craftsman” from the beginning (Prov.8: 22,30), it is transmitted by his Spirit, personified by his Son (the wisdom of God) and manifested by all his children.
4. They offer thanksgiving (eucharista) – from the Greek, charizomai, - to give freely; an act of gratitude from which we derive the English word, eucharist, used to describe the act of worship associated with the sacrament. The ugliest sin is ingratitude.
5. They ascribe honour (time) to God. The Greek means primarily a valuing, hence a price (money) paid or received; by analogy value of the highest degree or esteem. God is to be worshipped. It may be that sometimes we come to think of him as someone to be used; but we ought not to forget his claims on our worship, so that we not only ask things from him but offer ourselves and all that we have to him. God’s character as revealed to us in the person of Christ, deserves our highest esteem. “Christ was counted worthy of more glory than Moses, in as much as he who hath builded the house hath more honour than the house. For every house is builded of some man; but he that built (established) all things is God.” (Heb.3: 3,4) How much more honour is his due?
6. They ascribe power (dunamis) to God. A word often associated with miracles and mighty (wonderful) works. This is the strength (dunamis) that is made perfect in weakness (2 Cor.12:9). [God’s power perfected in the weakness of Christ’s flesh.] The apostle Paul warned his opponents that, “the kingdom of God is not in word, but in power.” (1 Cor.4: 20) This power is demonstrated as follows:
“I kill, and make alive;
I wound , and I heal;
And there is none that can
Deliver out of my hand.” (Deut.32: 39)
The Sadducees misunderstood both his word and his power.. “Ye do err, not knowing the scriptures, nor the power of God….God is not a God of the dead, but of the living.” (Mtt.22: 29-33) The power of God is demonstrated in the resurrection of those, who have faith in him.
7. They ascribe might (ischus) to God. The words might and power convey similar meanings. Both words are used together in the Epistle to the Ephesians. In fact many of the elements in the Revelation doxology are found in Eph.1:16-22, which is, itself, a paraphrase of Psalm 8.
REVELATION 7. EPHESIANS 1 and PSALM 8.
Blessing .
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenly places in Christ.(v.3)
Who hast set thy glory above the heavens. (8:1)
Glory
Father of glory (v.17)
Wisdom
The spirit of wisdom and revelation. (v.17)
Thanksgiving
Out of the mouths of babes and sucklings thou hast ordained strength. (praise) (8:2)
Honour
Crowned with honour. (8:5)
Power
The exceeding greatness of his power to usward who believe……[ hast ordained strength.]
Might
According to the working of his mighty (ischus) power (dunamis) which he wrought in Christ, when he raised him from the dead. (v.19,20)
“In whom (Christ) also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.” (Eph.1:13b,14)
The doxology in Jude (written after Revelation) , also bears many similarities with Revelation chapter seven.
Jude Revelation 7.
Hating the garment spotted washed their robes, and made them white
with the flesh in the blood of the lamb (v.14)
unto him that is able to keep shall be their shepherd and shall guide them
you from falling (v.17)
present you faultless before stood before the throne (v.9)
the presence of his glory
without blemish arrayed in white (v.13)
in exceeding joy thanksgiving (v.12)
to the only wise God wisdom (v.12)
our Saviour, Salvation (victory) to our God,
which sitteth on the throne,
through Jesus Christ our Lord, and unto the Lamb (v.10)
be glory glory (v.12)
and majesty,
dominion and power, power and might be
unto our God.
Both now,
And for evermore for ever and ever
Amen Amen (v.12)
WASHING FROM SIN
“And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” (Rev.7:13-14)
These are the saints who have come through THE GREAT TRIBULATION or ORDEAL. In the first century this was the Nero persecution and the Jewish war. We have already demonstrated the parallels with the, “time of Jacobs trouble” when he confronted his brother and wrestled the angel. The great crowd are arrayed in white robes. These robes had been given to them (6:11)1 and therefore represents righteousness which is not their own. “and some of those who are wise shall fall, to refine and cleanse them and to make them white, until the time of the end, for it is yet for the time appointed.” [Dan.11:35 R.S.V.]
We have then, the paradoxical metaphor that they, “made them (the robes) white by the blood of the Lamb.” They had washed themselves in the waters of baptism, now they were washed in the blood of the Lamb. Does this indicate that they have undergone martyrdom like their Lord? Although they were given robes, they had to wash their own garments in his blood. That is to say, the act of redemption is Christ’s but the effect is not passive and man has to appropriate it. Christ is the faithful witness (Rev.1:5) and these witnesses (or martyrs) have metaphorically washed themselves in the blood that flowed from his side (representing his life) and in so doing have imitated his witnessing.
It is the blood of Christ which is cleansing us from all sin (1 John 1:7). It is the blood of Christ which makes expiation for us (Rom.3: 25) and it is through his blood that we have redemption (Eph.1: 7), and we are redeemed with the precious blood of Christ as of a lamb without blemish and without spot (1 Pet.1: 19). It is through his blood that we have peace with God (Col 1:20). His blood purges our conscience from dead works to serve the living God (Heb 9: 14).
To have washed themselves in the blood of the Lamb means that they have immersed themselves into his life. (for the blood is the life – Gen.9:4) They died for their witness, in so doing their robes were washed with his blood.(not their own)
There is still a great witnessing to happen.
The Israelites in Egypt marked their doorposts and lintels with the blood of the paschcal Lamb to protect them from the angel of death (Ex.12: 23). In each case the mark is a protection against the destructive agents of divine judgment. Now John undoubtedly envisaged the great martyrdom as a New Exodus, so that the sealing can be regarded as part of a new Passover; if the martyrs are not actually marked with the blood of the Lamb, they are certainly marked with his name (Rev. 14: 1).
“Whence came they? And I said unto him, sir thou knowest.” At one moment the stand point is that of heaven, where the whole process is complete (i.e. they have washed…….they stand); at the next it is the standpoint of earthly experience. “these are they which came out of the great tribulation” The present participle (are coming), however, gives the impression that the great tribulation is a prolonged process, which from John’s temporal standpoint was partly past and partly future.
The response to the question, ‘whence came they?’ is similar to that of Ezekiel 37: 3, when God asks him; “Son of man, can these bones live?” and Ezekiel replies, “O Lord God you know.”
God is omniscient, and knows the beginning from the end. Just as he is able to make the dry bones live and to, “open your graves, and cause you to come up out of your graves, O my people; and I will bring you into the land of Israel.” (Ezk.37: 12) , in like manner he is able to resurrect the faithful.
THE SERVICE AND THE BLISS OF THE BLESSED
“Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.” (Rev.7:15-17)
The description of the state of blessedness is one that actually belongs to a time yet to come. So it is that almost every verb in these verses is in the future tense. We are being given a preview here of a scene which is, in fact, chronologically post resurrection and judgment. Notice these correspondences with the state of affairs that exist in the New Jerusalem of the kingdom age; (so N.Lunn. Alpha and Omega.pg.114)
“they shall serve (latreuo) him” (7:15) “his servants shall serve (latreuo) him” (22:3)
“in his temple (naos)” (7:15) “its temple (naos) is the Lord” (21:22)
“will tabernacle (skenoo) over them” (7:15) “the tabernacle (skene) of God is with men” (21:3)
“neither thirst (dipso) any more” (7:16) “to the thirsty (dipso) I will give ….” (21:6)
“the sun shall not fall upon them” (7:16) “the city has no need of sun” (21:22, 22:5)
“fountains (pege) of living water” (7:17) “the fountain (pege) of the water of life” (21:6)
“God will wipe (exaleipo) every tear” (7:17) “he will wipe away (exaleipo) every tear” (21:4)
These parallels demonstrate that the multitude of righteous saints do not receive their reward until after the Lord returns (c.f. Rev.22:12 – “my reward is with me”) Most of the details outlined above are self –explanatory. Some are quite literal – the service of the saints, for instance. The wiping away of tears may not be strictly literal but its meaning is readily grasped. The living water obviously denotes the water of life; i.e., eternal life through the gospel, thus those who thirst after salvation and righteousness will be satisfied. The only detail which might cause some difference of opinion is that of the sun. Is it literal or figurative? It is hard to accept that the literal sun could be such a problem to these people, so a figurative sense is probable. There is an allusion to Psa.121, “The sun will not smite you by day, nor the moon by night” (v.6) This is a reference to the cloud and the pillar of fire, during the wilderness wanderings (Ex.40: 34-38) – “He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty.” (Ps.91: 1) This is the language of God’s protective care. The purpose of this passage is obviously to comfort the generation of the last days with the thought that the generation of believers who suffered such severe persecution in the first century were assured of their place in the New Jerusalem. This assumes its relevance when we learn from the Apocalypse that the generation of the last days is to undergo a similar experience of suffering at the hands of the beast.
In contrast to the old covenant, where not even the Levitical High Priest was permitted to see God – the saints are able to approach before the throne. “Blessed are the pure in heart for they shall see God.” (Mtt.5: 8) There are no distinctions of race or status anymore, only one great multitude that encompasses the 144,000 as well. This is a vision of eternal bliss, where God dwells among his people. The Greek for to dwell is skenoo, from skene which means a tent. It is the same word as is used when John says the word became flesh and dwelt among us (Jhn.1: 14). The Jews always connected this with a certain Hebrew word which was somewhat similar in sound although quite unrelated in meaning. This was the word shekinah, the visible presence of the glory of God. Usually that presence took the form of a luminous cloud. So when the Ten Commandments were given, “the glory of the Lord settled on Mount Sinai, and the cloud covered it six days….. And the appearance of the glory of the Lord was like a devouring fire on the top of the mountain” (Ex.24 :16-18). It was the same with the Tabernacle. The cloud covered the tent of congregation and the glory of the Lord filled the tabernacle. Moses could not enter into the Tabernacle because of the glory of the Lord. This was the cloud which guided the Israelites by day and the fire that guided them by night. At the dedication of Solomon’s temple the glory of the Lord filled it so that the priest could not enter (2 Chron.7: 1-3) . Skenoo always turned the thoughts of a Jew to shekinah: and to say that God dwelt in any place was to say that his glory was there. This was always so for a Jew, but as time went on it became more and more so. The Jews came to think of God as increasingly remote from the world. They did not even think it right to speak of him as being in the world; that was to speak in terms which were too human; and so they took to substituting the shekinah, for the name of God. We read Jacob’s words at Bethel: “Surely the Lord is in this place.” (Gen.28: 16); the Rabbis changed that to: “The shekinah is in this place” In Habbakuk we read: “The Lord is in his holy temple” (Hab.2: 20); but later Jews said: “God was pleased to cause his shekinah to dwell in the temple.” In Isaiah we read: “My eyes have seen the King the Lord of Hosts.” (Isa.6: 5) the later Jews altered it to: “My eyes have seen the shekinah, of the King of the world.” No Jew cold hear the word skenoo (dwell) without thinking of shekinah (presence of glory); and the real meaning of the passage is that God’s blessed ones would serve and live in the very sheen of his glory. It can be so on earth. He who faithfully witnesses for God has always the glory of God upon his work.
THE DIVINE SHEPHERD
This was the title that Jesus took for himself. I am the good shepherd (John.10:11,14) Peter calls Jesus the shepherd and bishop of our souls (1 Pet.2: 25) and the writer to the Hebrews speaks of him as that Great Shepherd of the sheep (Heb.13:20) He is both Lamb and Shepherd, First and Last.
“A Psalm of David. The LORD is my shepherd; (shepherd-7:17) I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters.(shall lead them unto living fountains of waters- 7:17) He restoreth my soul (the souls of them that were slain for the word of God and for the testimony which they held – 6:9): he leadeth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, (the great tribulation- 7:14) I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.(he shall guide them –7:17) Thou preparest a table before me in the presence of mine enemies (they ascended up to heaven in a cloud; and their enemies beheld them – 11:12): thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell (he that sitteth on the throne shall dwell or spread his tabernacle among or over them – 7:15) in the house of the LORD for ever.” (Ps.23:1-6)
This beautiful picture is also reminiscent of the vision in Ezekiel 37: 22-28:
“And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, (image of the beast –13:14) nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary (the saints = the heavenly Jerusalem – 21:2) in the midst of them for evermore. My tabernacle (Jesus Christ – John 1:14) also shall be with them (Emmanuel) : yea, I will be their God, and they shall be my people. And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.” (Ezk. 37:22-28)
The vision of the eschaton presented here, is an idealised situation based on the historical reality of the Davidic kingdom. During the reign of king David the sanctuary and the tabernacle existed side by side. There were two places of worship. Jerusalem and Gibeon. David took the ark to Jerusalem and pitched a tent over it (2 Sam.6:17) he acted as a Melchizedek king-priest (v.14,18,19) and he appointed Levites to minister before the ark.(1 Chron.16: 4) Two places of worship co-existed the ark at Jerusalem (1 Chron.16:37,38) and the high place at Gibeon where the tabernacle remained, this was ministered by Zadok the priest (1 Chron.16:39-43). It was at the sanctuary at Gibeon that Solomon offered a thousand burnt offerings, and where the Lord appeared to him in a dream (1 Kgs.3: 4,5). It was in Jerusalem, that David went in and sat before the ark.
“Who am I, O Lord God? (i.e., I am not a Levite) and what is my house (i.e. not the house of Aaron), that thou hast brought me hitherto?” (2 Sam.7:18)
“And is this the manner of man, O Lord God?” (v.19)
The R.V. margin renders manner as law or ‘torah’ – literally: Is this the TORAH of ADAM, O Lord God? (i.e., where does it say in the law concerning man that I can come in and sit before you? – see Rom.3:27,28)
David had always desired only one thing:
“One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.” (Ps.24: 7)
David longed to ask God questions, for he perceived that there was a greater priesthood than the Aaronic. In response, he received the vision of Jesus Christ the Melchizedek high priest (Psalm 110) – he saw the vision when he was sat before the ark. It was on this occasion that he was granted the Davdic covenant – the Melchizedek priest would be both the son of David and the son of God (2 Sam.7:12-14).
The vision in Ezekiel 37: 22-28, is therefore based on the historical situation during David's reign. Reference is made to my servant David (v.24,25) the sanctuary (v.26) [at Gibeon] and the tabernacle. (v.27) [the ark at Jerusalem] These represent two forms of worship, the Aaronic and Melchizedek priesthoods.
This is a cameo of the eschaton. However, the kingdom will not have two forms of worship. The sanctuary of the kingdom age is the “heavenly Jerusalem” – the glorified saints, and the tabernacle is the Lord Jesus Christ.
“The word became flesh and dwelt (tabernacled - same word) among us and we beheld his glory as of the only begotten of the Father.” (Jhn.1: 14)
God did not desire a permanent house in the wilderness, but a mobile sanctuary, that could be disassembled and re-erected. There will be no blood sacrifices in the kingdom age – see chapter 20-22
“For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock. And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.”
(Ps.27:5-6)
SUMMARY
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NOTES
1 The fig tree, a symbol of national Israel had borne fruit. It would bear fruit again – the little man Zacchaeus who climbed the sycamore (fig) tree (Lk.19: 1-10) – but in the end the tree was doomed to be cursed, because it was devoid of edible fruit. (Mtt. 21:18-20)
NOTES
1 The full quote goes as follows:
“I will gather them from the coasts of the earth, and with them the blind (ISAAC-Gen.27:1) and the lame (JACOB-Gen.32: 31) the woman with child (ZILPAH PREGNANT WITH GAD) and her that travaileth with child together (RACHEL – died in childbirth –cp. Rev.12:1. Gen.35:16) a great company (THE MEANING OF GAD’S NAME –Gen. 30:10) shall return hither. They shall come with weeping and supplications (like Jacob) will I lead them..” (Jer.31:8,9)
This is the, “Spirit of grace and supplication” When they will, “mourn for him, as one mourneth for his only son, and shall be in bitterness for him (BEN – OMI-Gen.35:18) as one that is in bitterness for his firstborn.” (Jacob, mourning the loss of Joseph, his firstborn by his favourite wife, Rachel) And the land shall mourn, every family [all the tribes of the 144,000] apart.” (Zech.12: 10-14)
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2 Jacob was concerned for his cattle, even just after his “wrestling” he was still thoughtful enough to care not to exhaust his animals: “the flocks and herds with young are with me: and if men should overdrive them one day, all the flocks will die.” (Gen.33: 13) The Proverbs say, that, “A righteous man regardeth the life of his beast: But the tender mercies of the wicked are cruel.” (12:10) If Jacob was concerned for his flock, how much more the Great shepherd and bishop of our souls?
NOTES
1 The Epistle to the Hebrews was written to the Jews at Ephesus. See the INTODUCTION TO REVELATION page 42-46.
NOTES
1 So G.B. Gray in THE EXPOSITOR (1902) pp.225-240. ‘The Lists of the twelve tribes’ – The four ‘concubine tribes’ (Manasseh being a substitute for Dan) for interrupt the sequence of the Leah tribes. He suggests that verses 5 and 6 have been displaced and ought to be restored to their proper position, either at the end of the list or after verse 8a. On the other hand, Gray himself pointed out that in the Old Testament lists there are no less than eighteen different arrangements of the tribes. Most commentators feel that it is unwise to assume that any one order is more rational or more traditional than another.
NOTES
1 Ephraim the younger obtains the blessing of the firstborn (Gen 48: 14), in it’s practical outworking the blessing of Ephraim substitutes the blessing of Joseph, who never formed one of Israel’s tribes. Joseph therefore received a double blessing, for both his sons became tribal progenitors. The motif of the second (younger) son being preferred over the elder, and obtaining the right of primogeniture is a theme frequently encountered in scripture – Jacob and Esau, Ephraim and Manasseh, Christ and Adam.
NOTES
1 Reuben lost the ‘excellency of dignity’ (priesthood) and the ‘excellency of power’ (kingship) – this represents the Melchizedek blessing. The tribe of Reuben, however, still harboured aspirations to leadership, and expressed this by joining the Korah rebellion. (Num. 16:1) As a consequence many perished, which explains the blessing of Moses, given at the borders of the Land; “Let Reuben live and not die; and let not his men be few.” (Deut 33: 6)
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2 When about to confront Esau, Jacob sent his handmaids first with their children, then Leah and her children, and lastly Rachel accompanied by Joseph himself. (Gen. 33: 1-2) This was clearly a display of favouritism. This displeases God and we find the list of the 144,000 now headed by the children of Leah and her handmaid.
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3 The tribe of Levi (and Simeon ?) were temporarily restored to their rightful place after the golden calf incident (Ex.32:29) but later the priests were again cursed: “I will curse your blessings.” (Mal.2: 2)
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4 During the Tamar incident, Judah had lost the insignia of tribal leadership (Gen.38:18) but because of the love displayed towards his father (and brother) the “sceptre would not depart from Judah, nor the rulers staff (R.V.) from between his feet until Shiloh come. ” (Gen.49: 10)
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5 This was the object of Joseph’s elaborate charade, to produce repentant behaviour. When he saw their change of heart he could no longer contain himself. (Gen.45: 1)
1 The first twelve of this series of numbers discovered by Fibonacci are as follows: F1=0, F2=1, F3=2, F4=3, F5=5, F6=8, F7=13, F8=21, F9=34, F10=55, F11=89, F12=144. They are determined by adding each number to the previous number.
NOTES
1 Wisdom was beside the Lord, like a master workman – this is not the language of pre – existence but of fore ordination. In like manner the martyrs are also the “wisdom of God” for their lives are, ”hid with Christ in God.” (Col.3: 3) Wisdom is not only an attribute of God, but also of Christ and his apostles, who were infused with the Spirit. Christ is, the, “wisdom of God”, his apostles are by proxy the same. Stephen, the Lord’s witness (martyr) was one of the seven, “full of the holy spirit and wisdom” (Acts 6:3) in this he was similar to Daniel, to whom, “God gave knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.” (Dan.1: 17) These men had been gifted divine wisdom (like Solomon) Page_17 index_of_tables_and_diagrams
STEPHEN (Acts chpt.6)
DANIEL (chpt.1)
Full of wisdom (6:3;6:10)
All learning and wisdom (1:17)
Refused Judaism and Temple worship. (6:11-13)
Refused the kings meat. (1:8)
Compare Smyrna: tribulation for ten days: given a crown (stephanos) of life. (Rev.2:2)
Proved for ten days (1:12)
They saw his (Stephens) face as it had been the face of an angel. (6: 15)
Countenance fairer and fatter (1:15) [i.e., glowing with health]
Proverbs chapter 9 compares the difference between the wise and the foolish (v.13). Once again the contacts are instructive.
PROVERBS 9
ACTS 6 and 7
Wisdom hath builded her house, she hath hewn out her seven pillars. (v.1)
Seven men – full of the holy Spirit and wisdom. (6:3)
She hath also furnished her table. (v.2)
To serve tables. (6:2)
Eat of my bread, drink of the wine…and live. (v.6)
The agapae
Reprove not a scorner lest he hate thee. (v.8)
They gnashed on him with their teeth. (7:54)
For by me thy days shall be multiplied and the years of thy life increased. (v.11)
Stephen sees a vision of Christ and commits his spirit to him. (7:55-57)
The seven pillars of wisdom in Revelation are the seven ecclesias.
NOTES
1 Zechariah sees the high priest Joshua clothed in filthy garments and hears God say…. “Remove the filthy garments from him…..Behold, I have taken your iniquity away from you, and I will clothe you with rich apparel.” (Zech.3:1-5) This passage symbolises a change of nature – immortality;
“For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked.” (2 Cor.5:3,4)
We observe that the clothing upon is not in heaven, but from heaven, and also that the state of nakedness represents vulnerability and mortality – Adam in the garden. The slain under the altar (6: 11), are however, not immortal at this stage. The vision is proleptic – for they are told to rest a little season (this clearly indicates death) The receiving of a robe therefore represents a change of nature. In the first instance this is baptism. In preparation for the receiving of the commandments at Sinai, Moses commanded the people to wash their garments (Ex.19:10,14). The Psalmist prays to God, to, “ wash him thoroughly from his iniquity, to purge him with hyssop, to wash him until he is whiter than snow” (Ps.51: 1-7). The prophet hears the promise, that, the sins which are as scarlet will be as white as snow and those that are red like crimson will be as wool (Isa.1: 18). Paul reminds his people in Corinth that they have been washed and sanctified (1 Cor.6: 11) The full import of receiving a robe is immortality, “when this corruptible shall put on incorruption, and this mortal shall have put on immortality” (1 Cor.15: 53).
