victory

Christ will Certainty Return PII

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Like a thief in the night

Like a thief in the night, 2 Peter 3:10-13

“Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives.” 2 Peter 3: 11

Why do you suppose that Jesus did not give us the details of His second coming? What would have happened if He had?

Like a thief in the night, a quote from Jesus Himself, is a vivid image of anticipated End Times, and literally means to “break in,” as to dig into the clay and brick sides to get inside the home. Here, it is a metaphor, and does not refer to a literal thief who would rob us, but that Christ’s coming will not be predicted or expected. It will be a surprise and a shock. This could only happen if the people were not there, as in not ready (Ex. 22:2-3; Matt. 24:43; Luke 12:39-40).

Do not be ignorant of His promise! 

We talked a bit on this one, “Day of the Lord.” It means the Lord’s final Day of Judgment where He settles all accounts and injustices. It is a synonym for the Second Coming and refers to the anticipated eschatological climax of events. Victory over darkness and sin will be achieved after God intervenes in the world with judgment and destruction of His enemies, and rewards and blessings to those who are in Him. Although this Day started with the resurrection of Christ and His victory over sin and the coming of the Spirit, it comes to its consummation and fullness after Christ’s Second Coming and Judgment (Isa. 2:11-20; 13:9-13; Joel 1:15; 3:14-21; Amos 5:18-20; 1 Thess. 2:1-3; 5:2).

The Heavens…disappear… with a roar…elements, refers to God’s judgment, that He will remove all evil and iniquity, and all of humanity’s works will be held in account.

This is an Old Testament image of purification and renewal. This refers to the building blocks of the universe. It is interesting that the Greeks theorized about molecules centuries before science discovered them. The basic elements in ancient times, usually refer to earth, air, fire, and/or water. This term also refers to all that is in the universe, such as celestial beings, planets, and stars. Here, it is most likely referring to the heavenly bodies. Peter’s point is that everything will be destroyed (some believe transformed or rebooted (Isa. 34:4; 64:1-4; Matt. 24:29-31).

Everything will be…. Laid bare/ burned up/exposed, this means to be found out or found, and points us to the judgment that is coming.

The earth will undergo a climatic destruction or reformation. This could also mean that the earth will be destroyed and made new. Also, it could mean being aware of our own motives, why we do what we do (1 Cor. 3:13-15).

Is it to please our curiosity or manipulate others to see our way of thinking, regardless of revealed biblical truth?

The main point of this passage is to tell us not to be discouraged, but to remain faithful and vigilant. We are to live our lives preparing and planning as if Christ would be coming tomorrow or if He were coming a thousand years from now. We are not to be preoccupied with the details and trivialities. That is why Jesus did not give them to us. Rather, our faith development and steadfastness are far more impacting and more real on others around us (Matt. 24)!

The earth and all we know and see will either be destroyed or re-formed into a new earth and a new life. How does this make you feel? How does this give you hope?

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What does Revelation 15:1-8 mean to us now?

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This passage is about the contrast and importance of God and His judgment and grace. They go together and both are essential. The wicked and those who are in apostasy are deserving of their judgments; they bring it on themselves freely as they ignore and refuse God’s offer of grace. This passage is about worship—pointing us to the One who is in control so those who are His can take hope and comfort in Him. These plagues of judgment are reminiscent of the ones with which God challenged Pharaoh to let His people go. God offered peace and grace, but Pharaoh kept hardening his heart over and over, just as the recipients of the bowls of wrath do. Just as God delivered Israel from oppression in Egypt, He will deliver His faithful. This becomes all about God’s faithfulness and glory, and how His plan will triumph. So, John’s readers, as well as we today, can take hope in the realization that there is no reason we should not trust in His sovereignty and plan (Ex. 7-12; 40:34-38; 1 Kings 8:10-11; Dan. 7:9-10; John 3:17; Eph. 2; Rev. 4-5). 

This passage also starts John’s fourth cycle of visions, this time focusing on the bowls of God’s wrath to those who are evil doers. If you are not evil and manipulative, but are loyal to Christ, you have no worries here (15:1-16:21). These bowls are nothing esoteric or cryptic; they symbolize God’s wrath. The point is, just as God delivered the Israelites from oppression using the plagues against Egypt, so He will deliver those who belong to Him! The other significance of this is that it sets up the world for the Second Coming of Christ (Is. 51:17-22; Jer. 25:15-29; Lam. 4:21; Ezek. 23:31-34; Hab. 2:16; Rev. 14:10; 16:19)! 

These bowls are very similar to the Seven Trumpets and first Four Bowls, but the first judgments affect one-third (1/3) of the areas; these new ones effect all. Thus they result in more stern judgments after a very clear warning and time for repentance! These judgments can be applied as they were written to the Roman Empire as well as for a time yet to come. Remember, Hebrew logic is not “either-or;” rather, it is “both-and!” Thus, these themes were for John’s readers, for us, and for a crisis-tribulation time that is yet to come. The bottom line is not what theories we read in to the passage that tantalize us; rather, it is what God is seeking from us, namely our faith, worship, and faithfulness versus what he is mad at—evil.  You can get a list of that from Romans chap 1. 

This passage testifies to the fact that a hardened heart refuses to learn, obey, or submit. God accepts us; it is we who have trouble accepting Him! Such a mindset will not recognize pride or sin’s folly, nor will it learn from past mistakes. This mindset refuses the things of goodness and God, rather preferring depravity or its own pride and agendas. It can even trick itself that these things are right and good and those who represent the Truth of God are in the wrong. Yes, God still cares and offers Himself to them until the time is up and judgment is poured out. The contrast for the faithful is this; while the wicked refuse to learn or grow, we can take comfort we can be anchored in Christ and be encouraged and then learn from them—learn of the evils and depravity of sin so we can guard ourselves, and do as much as we can to help others get out of it, as our Lord showed us. 

The other aspect we can glean from this passage is that God protects and cares for us. God is right and never acts with spite or in unfair anger. 

Questions to Ponder: 

  1. What images could console you in times of stress? How would you describe peace and hope to someone in distress?
  1. How and why does a hardened heart refuse to learn or obey or submit? What can you do to prevent such a mindset from encroaching on you? How does not recognizing pride and sin’s folly or learning from our mistakes fuel sin and problems in our lives?
  1. Who is in control of your spiritual life? What needs to take place for you to take more hope and comfort in Christ?
  1. What can you and your church do to praise Christ—who is glorious and worthy—more passionately and faithfully? How would this help you and the people in your church be more victorious against the evils of the world and the stresses of life? 

 © 2007 R. J. Krejcir Ph.D. Into Thy Word Ministries http://www.intothyword.org

The Four Main Views of Revelation 15:1-8

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The Preterist view: They see this passage as the beginnings of Judgment, the Jewish war of 70A.D, and the finality of Jerusalem. Thus, it is all about God’s wrath toward apostate Jewish leadership while He delivers His faithful. God abolishes the Old Covenant and sets up the Covenant of Grace under Christ. The celebration is seen as the rejoicing of the faithful for their vindication and/or escape from Jerusalem, and/or how Jesus delivers His people. Others see this as the joy of martyrdom. The corrupt, wicked city of Jerusalem has had its chance, but now it is beyond recovery. 

The Futurist view: They see this passage as anticipation of a new Temple being built to execute God’s new mission to humanity. His mission is climatic judgment. Most in this camp see this not as God’s Temple, but the one in Jerusalem that will be rebuilt. (There is a common misconception in “end times” theory that the temple must be rebuilt before Jesus can come back. This is just not true. The verses used to make this point are taken out of their historical context. The passages refer to the end of the Babylonian captivity and how the Temple was gong to be rebuilt, which had already been fulfilled in the time of Ezra and Nehemiah! Thus, there is confusion between already fulfilled prophecy and not understanding the Old Testament and its connection to unfilled and fulfilled prophecy from historical chronology. The teaching that the sacrificial system must also be reinstated is an assault to the Person and work of Christ. There are no conditions for Christ to come again; He comes when He is ready to come! ) Sea of glass is a picture of heaven and the fire is God’s judgment. There is a big problem for this view as the great victory, when most believe the church was raptured; so, who is victorious? There are many theories; either this refers to the people who come to Christ after the rapture or else it does not refer to the Church but rather to the disembodied spirits of the people killed, which is a contradiction of how God deals with death. Others see this as the song from the Red Sea still being heard or the song of redemption echoing from God’s faithful. This could also be interpreted as a reminder of God’s faithfulness and His ability to redeem, or a last warning before final judgment.           

Passages saying the temple has to be rebuilt that are often taken out of context: Numbers 19:2; Isaiah 14:1-2; Jeremiah 7:2-8; Ezekiel 34; Daniel 3:1-7; 8; 9:24-27; 12:11; Haggai 1:1-11; 2:14, 1 Cor. 6:19; Gal. 4:25 -26; 1 Thess. 4:13-17; 2 Thess. 2:4; 3:7; 1 Peter 2:5; Rev. 11:2-6. The original Temple in Solomon’s time was built in (dates approximate) 950 B.C. and destroyed in 587 B.C. (1 Kings 8:22-61; 2 Kings 24:11-15; 2 Kings 25:7-12). Said passages point to its rebuilding and thus were fulfilled with Ezra’s Temple 515 B.C. (Ezra 5:2). Also, Herod’s Temple, built in 20 B.C. and destroyed in 70 A.D fulfilled Daniel’s “abomination that causes desolation,” and Christ, the Messiah fulfilled “the anointed One” (Matthew, chapters 21-24; Acts 6:12 – 7:60). There is no scriptural evidence for a “tribulation temple” (see Revelation 11 study), although if one is built, (I am surprised it has not been already), it has no bearing on Christ’s timing or His return. 

The Idealist view: They see this passage as the last judgment on humanity and the end of time as we know it. God’s goals and purposes are fulfilled and complete, and humanity’s purpose is at its fruition. Others in this camp see this as individual judgments to one’s own personal life experiences and choices as compared to opportunities, call, and abilities. Fire is seen as God’s righteousness and glass as heaven. The song is that all nations shall worship Christ as Lord. 

The Historicist view: They see this passage as symbolic, meant to give the Church hope and reassurance that God is in control and His purpose will be fulfilled. They also see this passage as God’s assault on the corrupt papacy (Medieval Catholic Popes who persecuted faithful Christian reformers). They see this happening in God’s throne room represented by the Sea of glass, and the fire as His judgment. The great victory indicates the “faithful,” those who remained steadfast during papal persecutions. The seven plagues are seen as the end of secular history and the start of the return of Christ as the events of earthly life come to an end. Others in this camp see this as the French revolution and/or the destruction of Rome.

Exegetical look into Revelation 15:1-8

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  • Great and marvelous/wonderful is a celebration song of hope fulfilled and victory (Is. 6:1-4).
  • Last plagues refers to “filled up” and completion.
  • God’s wrath refers to the judgment that is coming and that it will be a reality (Joel 2:11; Mal. 3:2). This is something Christians need not fear as Christ covers our sin for us (Zeph. 1:14-18; Nah. 1:6; Mal. 3:2; Rom. 1:18; 3:9-23; 6:23; Rev.19:15). There is hope and assurance when our trust is in Christ and His righteousness. He is our hope, even when the very foundations of the universe are collapsing around and under us. When our hope is in Christ, nothing can shake us (Luke 12:32-34; 1 Cor. 7:29-31; 2 Thess.1:7-9; Heb. 12:25-29; Rev. 6:16).
  • Sea of glass. This is a representation of worship, as the temple had the “Bronze Sea,” referring to the “basin” in the heavenly temple. In context, this also may refer to how Israel was delivered through the parting of the Red Sea, or the “Sea of Reeds” (Rev. 15:5-6, 8; 16:1, 17). Elsewhere, this image of water and worship is found when the Red Sea (Sea of Reeds) was parted by God, as was the Jordan River (which was actually a greater miracle).These images indicate that all that exists is submissive to God’s supremacy, and He has victory over all that opposes Him. In conjunction, water also means that He supplies us with all we need so we can take comport in Him in times of doubt or stress (Ex. 24:10; Deut. 11:11; 1 Kings 7:23-25; 2 Kings 16:17; 2 Chron. 4:2-6,15, 39; Psalm 11:4; Is. 51:9-11; Jer 27:19; Ezek. 1:22; Rev. 4:6-8; 11:19; 14:15, 17; 15:2). 
  • Mixed with fire refers to God as a consuming fire who delivers the faithful (Deut. 4:24).
  • Been victorious who had conquered indicates that the faithful have a role in God’s judgments to those who persecuted them or have done evil. Perhaps, they will be witnesses and/or their prayers have motivated God. This also means we do not fear the devil when we are in Christ (Rev. 6:9-11; 12:11).
  • Number of his name. This was also a common way to express a warning to us about godlessness or those opposing Christ—a warning to make sure we are not opposing Christ in thought, word, or deed, taking oaths, or making promises that counter Christ’s principles (Rev. 13:11-18).
  • Song of Moses indicates a song that pictures redemption and hope. Moses sang to praise God for His deliverance and his people’s triumph as God led them safely and unharmed from oppression and through danger, and then God “took out” their enemies. This was/is used in Jewish worship on Sabbath evenings to celebrate deliverance. It is also a contrast between being oppressed by evil and the oppression we bring on ourselves by seeking idols and things not of God, and how He seeks to deliver us. God accepts us; it is we who have trouble accepting Him (Ex. 15:1-18; Deut. 31:28-32:43; Psalm 86:9-10; Rev. 5:6).
  • Song of the Lamb was an early church hymn pointing to how Christ obtained deliverance because He arose from the dead and triumphed over His enemies (Psalm 22; Phil. 2:9-11).
  • Great and marvelous are your deeds is another song of praise (Ex. 15:11; Psalm 92:5; 111:2 Rev. 1:8).
  • Just and true means how God is right and never acts with spite or in unfair anger. His judgments are pure and deserving; it would be a farce and immoral for Him not to judge. Evil would not be contained or accountable, and rightfulness and holiness would not mean anything without judgment (Is. 55:6-13; Rev. 16:5-7; 19:2-11).
  • King of the ages/world is a name for God, referring to His universal right to be recognized as first, foremost, and the only worshiped being (Psalm 86:9-10; Is. 45:22-23; Jer 10:10; Zech. 14:9; Mal. 1:11; Phil. 2:9-11; 1 Tim. 1:17).
  • Tabernacle of the Testimony/Sanctuary is an image of the Old Testament Tabernacle tent that meant God’s heavenly dwelling. It refers to the inner sanctum of God’s moist holy of holies that contained the Ark with the two tablets of the Testimony Moses brought from Mount Sinai. This represented God’s home on earth as a “copy” of God’s Throne Room, made for His presence in the inner chamber of Jewish Temples and the Tabernacle that was a tent, used before the Temple was built by Solomon. Now, John sees the real heavenly version in a corporal state to condescend to his and our understanding (Ex. 24:9-11; 25; 25:40; 32:15; 38:21; Deut 10:5; 1 Kings 5-7; 22:19; 2 Chron. 2-4; Is. 6; Ezek. 1; 10:1; Dan. 7:9-10; Matt. 13:38; John 8:42-45; Heb. 8:1-6; 9:1-14; Rev. 3:12; 4:1; 7:15; 11:19; 14:15-17; 15:5-16:1, 16:17; 21:22).
  • Shining linen/pure bright linen…. golden sashes refer to the clothing of priests who represent God and His Holiness through their call and priestly occupation. It also refers to how our Lord creates, redeems, and empowers us (Ex. 28:42; Lev. 16:4; Ezek. 18:4).
  • Four living creatures is a figurative image from Ezekiel and Babylonian descriptions, possibly referring to angels who minister to God, who act as protectors, guardians, and servants, giving their adoration. The point is that “God is Great;” God is Holy, He is universally glorious, and He is greater than any earthly power or king. This may also be an assault on the powers and authority of Babylon and Rome. To read into these images more than what is there misses the point of the passage and muddies the waters of Revelation (Gen. 3:24; Ex. 25:17-22; 1 Kings 7:29; 1 Chron. 12:8; 28:18; Psalm 18:10; Is. 6; Ezek. Chaps 1, 10; Rev. 4:6).
  • Seven golden bowls/vials refer to the incense bowls or chalices used in the Jewish Temple. Here, instead of being used to please God, God uses this image to appease His just wrath (Psalm 75:8; Is. 34:10; 51:17; Jer. 25:15; Mark 15:35; Rev. 5:8; 8:3-5; 14:9-10; 16:6,19).
  • Smoke. In the Old Testament, smoke indicated both God’s presence His anger. This is also, in context, an image of God’s power and glory filling the Temple when it was dedicated (Ex. 19:9-18; 20:18; 40:34-35; Num. 12:5; 1 Kings 8:10-11; Ezek. 10:3-4; 44:4; Psalm 18:8-11; 74:1; Is. 6:4; Ezek. 1:4; )
  • From his power means that our Lord is our Help, and He will never forsake us. From the context of the Song of Moses, this is also a warning to “see if your false gods (apostate, corrupt, weak church) can help you.” (Ezek. 18:4; Psalm 37:7, 20, 34; Matt. 10:28-31)
  • No one could enter the temple. Those who are wicked had their chance; now, they are beyond reclamation.

Revelation 15:1-8

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Introduction 

The Seven Plagues

John now gets a heavenly perspective of God’s wrath being prepared to be poured out on a wicked world. As seven angels with seven plagues get ready for God to say “go,” they are the last ones unleashed because this concludes God’s wrath. Now, in the midst of the underpinnings for extreme judgment, John is consoled with images depicting peace and hope, a sea of glass, and the people who have been victorious against both the evils of the world and the manipulations of the beast. These victors of faith praise God for His holiness; they have seen His plan revealed and that His plan has prevailed. God is truly beyond marvelous; His previsions and power—His best and true ways—were received. Then, they continue to praise Him who is glorious and worthy; they see their struggles as worth it beyond measure. 

            The saints celebrate their victory and vindication! As God’s heavenly Temple is opened and revealed, from it come the seven angels dressed in glory and splendor, along with the four living creatures who gave the angels the seven bowls filled with God’s wrath. The Temple is filled with God’s presence, power, and glory, and thus, no one could enter it until the bowls have been poured out and His judgment completed. 

This passage is about the contrast and importance of God and His judgment and grace. They go together and both are essential. The wicked and those who are in apostasy are deserving of their judgments; they bring it on themselves freely as they ignore and refuse God’s offer of grace. This passage is about worship—pointing us to the One who is in control so those who are His can take hope and comfort in Him. These plagues of judgment are reminiscent of the ones with which God challenged Pharaoh to let His people go. God offered peace and grace, but Pharaoh kept hardening his heart over and over, just as the recipients of the bowls of wrath do. Just as God delivered Israel from oppression in Egypt, He will deliver His faithful. This becomes all about God’s faithfulness and glory, and how His plan will triumph. So, John’s readers, as well as we today, can take hope in the realization that there is no reason we should not trust in His sovereignty and plan (Ex. 7-12; 40:34-38; 1 Kings 8:10-11; Dan. 7:9-10; John 3:17; Eph. 2; Rev. 4-5). 

This passage also starts John’s fourth cycle of visions, this time focusing on the bowls of God’s wrath to those who are evil doers. If you are not evil and manipulative, but are loyal to Christ, you have no worries here (15:1-16:21). These bowls are nothing esoteric or cryptic; they symbolize God’s wrath. The point is, just as God delivered the Israelites from oppression using the plagues against Egypt, so He will deliver those who belong to Him! The other significance of this is that it sets up the world for the Second Coming of Christ (Is. 51:17-22; Jer. 25:15-29; Lam. 4:21; Ezek. 23:31-34; Hab. 2:16; Rev. 14:10; 16:19)! 

  1. How would you symbolize God’s wrath? How do you like to celebrate victory? How do you like to get vindication?

What does Revelation 14:1-5 mean to us now?

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Being blameless and of faith has a resound that benefits us and reaches to Heaven and God’s ears. There is a direct link to how we are accountable to one another and how we are enticed into sin. This also directly relates to our faith and spiritual growth in Christ. If we are tempted or get caught up in sin, we must realize our need and call to repent, and seek Christ’s forgiveness. Being faithful and pure sexually means you are a person of faith and conviction, while to be unfaithful and in contrast, being loose sexually means we are loose with our relationship to God. This will result in personal and relational devastation and chaos. Sex causes a bond and is meant for a sacred occasion. When it is misused, it is devastating to all involved and greatly affects our faith and how we run our churches. This is also the reason sexual abuse is so devastating for people! The victim is bonded to his or her attacker in a perverse way, so the act stays in the mind as he or she keeps living it out.  

In the case of abuse or mistakes, we have to be diligent to seek forgiveness and repentance. And, if needed, we should seek professional counseling to overcome the experience through God’s grace, love, and forgiveness (Gen. 2:24-25; 34:1-3, 8; Prov. 5:15 -22; Rom. 8:12-17; 1 Cor. 6: 12-20; 7:3-5; 2 Cor. 10:5-6; Eph. 1:3; 2:4-10; 5:21-32; Col. 3:1-4; Heb. 13:4; James 4:4). 

Real worship comes from our gratitude and faithfulness to the Lord; it must never be pretentious! In our planning of worship, we must allow the Spirit to direct us. It is OK to compose, plan, and rehearse our praise and music, but we should not allow our worship to be a performance or a show of personalities. Rather, we are called to be an offering of praise to the main and only audience, who is Christ our Lord 

Questions to Ponder: 

  1. Christians, who focus on Christ, will be able to follow Him as He leads and loves. How has this been so for you? How can you be better at it?
  1. Why do some Christians allow themselves to be easily led by manipulations or showman personalities and not by the Truth of the Word? How is this like the way the beast will deceive people?
  1. If tough times really hit your church, will their allegiance be to the Lord and marked by Christ or to something else? Do you think that there is no excuse for being manipulated when the Truth is in us by both the Spirit and in writing contained in the Word?
  1. What can you do to make sure that your faith and deeds will not be deceived? How does Christ give you hope and victory? What can you do to see His hope more clearly in times of stress and discomfort?  What can you do to improve your loyalty, faith, and allegiance to the Lord and be marked by Christ? How will your faithfulness and Fruit be used?

 © 2007 R. J. Krejcir Ph.D. Into Thy Word Ministries http://www.intothyword.org

The Four Main Views of Revelation 14:1-5

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The Preterist view: They see this passage as a description of the powers of Heaven being greater than the combined forces and associates of evil. The Dragon, Beast of the Sea, and the Beast of the Land try to eliminate the Church but are no match for Christ or we who are in Christ. The primary themes of victory for the faithful and judgment for those who are evil are shown, and when Christians choose to associate themselves with evil and evil’s ways, woe to them! When Christians choose to rebel, there are consequences that are eternal. The Early Church prevailed against the savage assaults from Nero and the Roman Empire. Some see this as a duplicate scene in chapter seven, but with more detail. The song is a song of redemption and only those who are redeemed can sing it. The virginity is not seen as sexual or physical; rather, it is seen as being faithful and refusing to bow to manipulations and temptations from evil. The purpose of the apocalypse is to allow the fruition of faith, the encouragement and growth of the Church, and show that faith, victory, and hope in Christ will prevail against all those who oppose Christ.

 The Futurist view: They see this as events taking place as the Great Tribulation as its closes and the Church Millennial Age begins. They see this passage as a glimpse of the conflict of good versus evil and how the Good of Christ prevails. Others in this camp see it as extra information or an index describing an overview of events of the Tribulation. Some see the 144,000 as Jewish believers; others see it as faithful Christians or more informing information to chapter seven. Mount Zion is seen as literal or a synonym for heaven. Virgins and no lie are seen as faithfulness and the willingness to confess and turn from sin, and first fruits as offerings to God. Others see those people who were raptured as the ones who return to earth after the Tribulation. 

The Idealist view: They see this as a voice from Heaven, the 144,000 who are the people God has redeemed giving testimony and praise to God. They also see this passage as a duplicate scene found in chapter seven, just adding more details. The rest of the passage deals with the contrast of loyalty and allegiance to the beast or to Christ. Then, new song can only be sung by those whose joy is in the Lord. They see this passage as pastoral, as giving hope and comfort to the struggling early Christians so we today can have patience and endurance. 

The Historicist view: They see this passage as the struggle of the Church trying to reform against the evils of the Medieval Catholic Papacy. Even though its early reformers (such as Wycliffe) were killed, the Church still prevailed and their work still lived on for Christ’s glory. Their faith was a song of testimony and faithfulness to countless generations. The images in this passage represent the triumph of the faithful giving eternal glory to God and encouragement to the Church. They see the 144,000 not as an actual number of any particular people being saved, but rather as representative of those whose faith is in Christ. Virgin represents the spiritual decline after the Reformation when the reforming Church was struggling to stay faithful against persecutions and a loss of energy. Others see the new song as the declaration that Christ is our Rightfulness. Virgin is seen as people refining from sexual immorality and being morally pure, which glorifies God.

What does 144,000 mean?

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            144,000 is a symbol, meaning that the numbers are beyond counting or unfathomable to man (Rev. 1:1; 2:20; 22:6). This denotes how Israel returned from the Babylonian captivity to inherit the land (Ezek. 48). This also alludes to us, the Church, who are the inheritors (Rom. 11:1-36; Rev.12).  In Rev Chapter 7, it is set in twelve series of 12,000. Twelve, like most numbers in Revelation, is not an actual number nor is 12,000 or 144,000; rather it refers to “fullness.” Twelve is also found, in various Jewish sects and in the Dead Sea Scrolls, to mean “the people of God.” Then the “12” is magnified as to 12 multiplied by 12 to mean complete fullness or God’s bountiful provisions and blessings. This is a symbolic Jewish metaphor for being “servants of God,” just as the key phrase previous to this symbolizes. This also means that He is the Provider. The debate over the numbers centers on whether they represent the entirety of saved souls or just those who just are “restored” Jews. Nonetheless, the term “servants of our God” makes it more understandable (Ezek. 9; Matt. 10:30; Rev. 9:4; 14:1-5; 21:8; 22:15). 

Remember, the context is also about worship and church leadership. Jesus is the ONE who is qualified and able to judge and, by his grace, to give us a reprieve. It is amazing of all the convoluted theories on this number that ignore Jewish customs, apocalyptic metaphors, and of course, the context and Old Testament that tell us the meaning. Many commentators see this passage as just pertaining to actual Jewish tribes or a group of Jewish believers who convert during the period of tribulation. 

We are not told exactly who and what these 144,000 are. Possibly, it is because it is not important, as the reason and purpose of pointing to Christ and showing us opportunities to get our priorities in line with His are far greater. We can either honor His name by living lives worthy to be in Him, or we can reject His offer of salvation and reconciliation and do as we want; and we can “want” ourselves all the way from judgment to hell. The bottom line meaning is that God keeps His promises to individuals and to people groups, as He here confirms. 

The point of this passage tells us that God is at work even when all seems lost¾and then it gets even worse! God is still there, even in tribulations, no matter how short or great His love and grace are carrying us through it! The purpose that John has in mind, and what God calls us to in the context of this passage, is the obvious: Beware! Judgment is coming! And now, here is some grace. Here is a quiet time so you can assess where your priorities and direction in life will be, but there is not much time.  

For more see https://biblicaleschatology.org/rev-7/

Exegetical look into Revelation 14:4-5

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  • Not defile themselves with women means keeping oneself free from sexual immorality. Wrong sex at the wrong time with the wrong person hurts both us and others, and defiles us before God. It destroys relationships when we are called to make good ones. This is also a call not to be involved with things that are worldly or pagan.
  • Pure/virgin refers to being chaste spiritually while giving a physical example, as in faithful with our sexuality. In Jewish culture, it referred to the call of purity for priests (Lev. 15:16-18; Deut. 23:9-11). Here it is a call to be faithful in our daily lives, relations, and relationships with others. The contrast is fornication with the beast or faithfulness to God. We cannot have friendship with God and still seek the evil ways of the world; it is our choice—either One or the other (Ex. 34:15; 1 Cor. 1:8; 6:15-20; Heb 13:4; James 4:4).
  • They follow. This is an image of sheep following the care of the shepherd. Here, Jesus is the Shepherd who loves and cares for us; we follow Him from our faith and gratitude, staying on His path (Matt. 19:21; Mark 8:34; John 10:4; 14-15; Rev. 7:17; 13:17).
  • The expression, First fruits, gives the image of faithfulness as an offering of the best we can be; “my utmost for His Highest” before the Lord is an expression of our true devotion to God. It is used as a term for the first Christian converts who exercised real, extreme faith and who were willing to cut off their family and cultural ties, and face persecutions. In the Old Testament, the Jews offered God the first of their harvest, which was the best, before they partook of the labor and toil of their cultivation. Here, it is a call to cultivate our faith and offer it up before our Lord as obligatory as well as a form of worship (Ex. 22:29; Lev. 2:12-16; Deut. 18:4; Neh. 10:35, 37, 39; Prov. 3:9). For us, it is more of the freewill verity of faith to declare our confidence of faith and holiness to God. It is also a means of conviction to others as people see our faith. The Spirit uses that to be a testimony (Lev 23:9-14; 2 Kings 4:42; Jer. 2:3; Rom. 11:16; 16:5; 1 Cor. 15:20).
  • No lie/no guile, meaning falsehood, refers to standing for ethics in God’s truth—nor engaging in false teaching, manipulating others for personal gain or skewed agendas, or theological falsehoods, keeping them and/or refusing to yield to real Truth. (Ex. 1:19-20; Is 53:9; Jer. 38:25-27; Rom. 1:25; 1 Pet. 2:21-22; 3:8-11; 2 Pet. 3:3-18; 1 John 2:22; Rev. 3:9).
  • Blameless/without fault means to be at peace with God because we are “bought” by Christ’s redemption. As Christians, we can have peace with God as a result of being justified by faith. By the same token, we can still sin, disappoint, and displease God even though we are saved. He calls us to live according to His requirements, and if we refuse, we need to take heed. Our salvation is secure but we are still accountable for our actions for we will receive commendation and rewards when He returns (Matt. 5: 33-37; Rom. 5:1; 1 Cor. 3:10-15; 6:11-20; 2 Cor. 5:10; Eph 1:3-14; 1 Pet. 1:19; Jude 24, 25).

Exegetical look into Revelation 14:1-3

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  • Lamb. This is an image of Jesus Christ, the sacrificial Lamb of God who redeems the sins of humanity. Christ is the ultimate depiction and application of this-Jesus Saves (Gen. 17:3; 22; Ex. 12:3; 2 Chron. 7:3; Is. 53:8; Mark 3:11; 10:45; John 1:29; 3:16; 1 Cor. 6:20; 2 Cor. 8:9; Heb. 12:22-24; Rev. 5:6)!
  • Mount Zion refers to the Temple Mount in Jerusalem and/or the city of Jerusalem, the representations of Hope and sacredness, which are the most holy and sacred places in Judaism. Before Jerusalem was Israel’s city, it was a pagan fortress that was taken over by David; he established it as the capital (2 Sam. 5:7). Thus Zion, the pagan name, becomes a synonym for Jerusalem and a symbol as the eternal dwelling place of God. This is also an image of great comfort in that Jesus Christ has victory over evil and corruption (1 Cor. 15:24-28; Rom. 8:19-21; Gal 4:26; 2 Thess. 2:8; Heb 12:22-24; Rev. 11:19; 14:6-18; 19:11-16; 21:2), and will physically and spiritually rule over all of the earth (Matt. 19:28; Luke 22:28-30; Rev. 20:1-10). This also refers to the restoration of the faithful—from captivity for the Jews, and the promise of Christ’s second coming for Christians as Jesus rules from His throne in Zion/Jerusalem (Is. 2:2-4; 65:17-25; Zeph. 3:11-13; Zech. 9:9-10; 14:16-21; as well as 4 Ezra). Jesus in His glory, is seated on the throne, and the righteous (those who accepted Christ) will be clothed with authority by His righteousness to inhabit the New Kingdom (Dan. 7:22; Matt. 19:28; 25:34; Luke 12:32; 22:28-30; 1 Cor.  6:2; Rev 2:5; 21:2-3), fulfilling the Kingdom of God on earth (Matt. 16:18-19; 26:29; Mark 14:25; Heb. 8:11).
  • Jesus Saves is a symbol, meaning that the numbers are beyond counting or unfathomable to man. (Rev. 1:1; 2:20; 7:1-8; 22:6) This denotes how Israel returned from the Babylonian captivity to inherit the land (Ezek. 48). This also alludes to us, the Church, who are the inheritors (Rom. 11:1-36; Rev.12). 
  • His name…written on their foreheads is a contrast of allegiance to the beast versus to Christ (Rev. 13:16-18). It refers to the loyalty of the faithful and the contrast of the disloyalty of those who desire evil over the Way of God. God sees and protects those who are His (Rev. 3:12; 7:3-8; 13:16; 22:4).
  • Sound from heaven…rushing waters. This image is from Ezekiel, a display of God’s splendor, purity, and overwhelming elaborations, magnitude, and majesty. These words, as in any human language or thought, are insufficient to convey who God is or what Heaven is like (Rev. 5:6; 14:14; 19:11-13). Obviously, this is a figurative, not a literal description of Heaven (Ezek. 1:24; 43:2; Rev. 1:15).
  • Loud peal of thunder is the symbolic representation of God’s mighty power coming to deliver His people. It is also hope, a glimpse into the awesome majesty and power of God. This is not to be scary; rather, it refers to God’s Supremacy and Authority and our duty to heed His voice and reverence Him with our allegiance and continual faithfulness. (Ex. 19:16-19; Job 37:5-6; Psalm 18:11-15; 77:18; Ezek. 1:4-13, 24-28; 43:2; Dan. 7; 10:6; 1 Tim. 6:16; Heb. 12:18-29; Rev. 4:5; 8:5; 11:19; 16:18; 19:6).
  • Harpists playing their harps. A reference to worship and praise to God (Rev. 5:8; 15:2).
  • Harps were small, bowed, stringed instruments used in Jewish worship (not to be confused with the large, modern European harps from the 12th century), and were considered the most beautiful musical instruments of that time; here, they are presented as an image of something used to praise God with sincerity and reverence (1 Chron. 25:1-6; 2 Chron. 5:12; 29:25; Neh. 12:27; 1 Sam. 10:5; Psalm 33:2).
  • Sang a new song refers to the theme of our deliverance. This also compares to “ascents” of the soul, like the Psalms of Ascent (Psalms 120 to 134) as describing mystical experiences or encounters with God (2 Cor. 12:2-4). This is also an image of “being caught up” with our encounter with God, or meeting God as He is our life transforming and our true conviction for our faith and practice. It does not mean a “rapture” as in flying up in the air to meet God (Ezek. 2:2; 3:14, 24: 8:3; 11:1-24; Luke 17:30-35; John 14:2–3; Philip. 3:21; 1 Thes. 4:17).
  • No one can learn it refers that this song is an image of real music for those who are redeemed. This is also an image of an offering of gratitude for our salvation and used to express our deliverance or blessing. Here, it denotes being inspired by the Spirit and/or being spontaneous in worshipping Christ, the opposite of something “canned,” or obligatory (Psalm 33:1-3; 40:1-3; 96:1-6; 98:1; 144:7-9; 149:1; Is. 42: 8-12; 2 Cor. 12:2-4; Rev. 5:8-9; 14:3).