I
remember the day I realized that parents could be a positive presence in the
trauma room where their child is being treated.
The
car in which a couple and their young daughter were riding was involved in a
terrible accident. While the mother sustained only minor injuries, the father
was taken to the nearby Orlando Regional Medical Center’s adult trauma center.
His 10-year-old daughter was rushed to my hospital’s pediatric care unit. Our
patient was devastated. While frightened about her own condition, she seemed to
be even more worried about her father’s.
But
her mother was with her — and she quickly became an essential member of our
trauma care team.
The
injured child’s mother was able to shuttle the short distance between trauma
units, reassuring both father and daughter that the other was in good hands.
This reassurance was pivotal in calming our patient, letting her relax with the
knowledge that her father was going to be all right.
Plumley went on to add, “This isn’t about allowing parents in the
trauma care unit in the room because they want to be. It’s about administering
the highest level of care to our patients, something that we believe parents’
presence helps us achieve…[for] parents generally have a calming, comforting
effect on their children.”[1]
We discover in our next passage in the book of Revelation (14:1-5)
that the presence of Jesus Christ with his followers has even greater impact
than a parent with a child in trauma. Let’s see how this is unfolded through
this fourth history in the third cycle of visions that picture for us this entire
age between the first and second comings of Christ.[2]
Jesus Is Present
With His Followers. 1
In verse 1 we learn the reality that Jesus is present with those
who trust in him: “Then I looked, and behold, on Mount Zion stood the Lamb, and
with him 144,000 who had his name and his Father's name written on their
foreheads.” Here we discover the same group as in Revelation 7:1-8, i.e. the
full number of the people of God, who are sealed on their foreheads.[3] Here, we see even more
clearly that the act of sealing that John witnesses in these visions depicts
that these belong both to God the Son (the Lamb) and to God the Father. This is
meant to be a contrast with the immediately preceding vision in which readers
discover that those who worship and have allegiance to Satan and his emissaries
are depicted as having a seal on their right hand or forehead—a sign they
belong to him. One point of the contrast is to emphasize that Jesus is the true
Lamb to whom allegiance is to be given in contrast to the false “lamb” or beast
of 13:11. Another point of the contrast is that people either belong to Satan
or to Christ. There is no in between.
There are primarily two ways we glean that the vision emphasizes
the presence of Jesus, the Lamb, with his people. To begin, the text clearly
says this: “the Lamb, and with him
144,000.” But the additional way this presence is emphasized is that the Lamb
and his followers are seen standing “on Mount Zion.” The word “Zion” is used 155 times in the Old Testament
to refer to the true city of God or as a symbol for God’s people. It most often
refers more specifically to the eternal city God will rule over at the end of
history. In the last days God will install the Messiah or king on this hill, as
seen in Ps. 2:6-7. The fuller name “Mount Zion,” in distinction to “Zion” by
itself, occurs only nineteen times in the Old Testament, at least nine of which
allude to a remnant being saved, in connection with either God’s name or God’s
sovereign rule and sometimes both (2 Kings 19:31; Is. 4:5; 10:12; 37:30-32;
Joel 2:32, etc.). Given this Old Testament background, and in light of the usage
of “Zion” in the New Testament, we can conclude that it speaks of God’s
presence with his people in the church age.[4]
Additionally, in Revelation 3:12 we see a connection between God’s
name (more specifically, that of Jesus Christ) on his people, a new name given
to them, and also the idea they are his temple, his Zion: “The one who
conquers, I will make him a pillar in the temple of my God. Never shall he go
out of it, and I will write on him the name of my God, and the name of the city
of my God, the new Jerusalem, which comes down from my God out of heaven, and
my own new name.”
What is taught in this vision of the Lamb, God the Father, and his
followers being with him during this age on Mount Zion, is consistent with the
teaching of the rest of the New Testament. It is through the life, death,
resurrection, and continual priestly ministry of Jesus Christ that saints are
thus reconciled to and brought back to God, having ongoing access to him, and
to all his power and resources (Rom. 3:21-26; 8:28-39; 2 Corinthians 5:17-21; 1
Peter 3:18; Heb. 4:14-16; 7:24-25). The saving work of Christ (thus the
emphasis upon the “Lamb” here) is at the heart of this reconciliation to the
triune God. Through his saving work he pours out on his people the irrevocable
presence and power of the Spirit (Acts 2:33) who, in turn, ministers to God’s
people the person, power, presence, and saving work of Christ (John 3:1-8; Rom.
8:1-17; Titus 3:5-6). This means that the ultimate fulfillment of God’s
covenantal promises to his people are realized in them as he dwells with them
and they with him, and so they experience all his saving blessings and his
protection and security, both in this life and the life to come (Eph.
1:18-2:22; Rev. 21:3-7).
Bottom-line then, the saints’ union with Christ and his dwelling
in and with them stands at the heart of all saving blessings and power that
they need for this age and the age-to-come (e.g. Mt. 28:20; John 15:1-16; Eph.
1:3-3:21). This is the glorious truth John envisions in Rev. 14:1.
Jesus’ Presence
Results In Security And Protection For His Followers. 1
What follows, then, for saints and Jesus’ presence with them is
that there is security and protection from ultimate destruction. As we saw in
Revelation 11:1-13, this does not mean that true followers of Jesus Christ are
protected from pain, suffering, persecution, or even death in this life (see
also Luke 21:16-18), but it does mean they are protected against and secure
from falling short of their eternal reward and thus being destroyed in the
ultimate and eternal sense.
What this means is that at the heart of the saints’ hope,
encouragement, and help for dealing with pain, suffering, persecution, and even
death in this life is the saving work of Jesus Christ and their union with him
that results in all the saving blessings needed (cf. Rev. 12:11!).
The New City Catechism, #4, asks the question, “How and why did God create us?” The
answer given is: “God created us male and female in his own image to know him,
love him, live with him, and glorify
him. And it is right that we who were created by God should live to his glory.”
(emphasis added) Here we are reminded that God created us to live with him, to
be present with him, which results in the enjoyment of him and his blessings.
This is made possible for sinners only through union with Christ and his
presence with us. This is the message of Revelation 14:1.
This message of verse 1 shows that the only solution to the
beastly work and destruction we see in Revelation 13 is Jesus Christ and it
also prepares for the third way we are impacted by the presence of Jesus—an
impact that has already been introduced but is now made more explicit in verses
2-3.
Jesus’ Presence
Results In Salvation. 2-3
We discover this truth in the vision of the saints worshiping in
heaven that John is given. This appears to be a further interpretation of what
John saw in verse 1 and has three parts to it we must notice.
John Hears A Voice From Heaven. 2a
The apostle writes: “And I heard a voice from heaven.” John often
hears a voice in conjunction with his visions. Mostly it is a voice out of
heaven. Sometimes it is the Lord (1:10, 12, 15; 4:1), often it is a voice of an
angel or angels making a pronouncement (6:1, 7; 7:2; 8:13; 9:13;10:3, 4, 7, 8;
11:12, 15; 12:10; 14:7, 9, 13, 15), at least once it has been angels and elders
praising God for his work of redemption (5:2, 11, 12); and sometimes it is the
voice of saints before God (6:10 [crying out for justice in light of their
martyrdom]; 7:9-10 [praising God for their redemption]). Sometimes the voice
from heaven is like a trumpet (1:10; 4:1), associated with the sound of thunder
(4:5; 8:5; 9:13; 11:19), and/or associated with the sound of many waters
(1:15). Often it is a loud voice (5:2, 12; 6:10; 7:2, 10; 8:13; 10:3; 12:10;
14:7, 9, 15).
So, what we discover is that hearing a voice from heaven marks
this with importance and the fact that it turns out to be saints praising God
(see v. 3 below) is in keeping with other passages we have seen so far in which
saints are praising God for redemption (7:9-10) or in which angels and elders
are praising God for the same reason (5:2, 11, 12). Note that later in the
passage angels are making pronouncements out of heaven with voices or loud
voices (14:7, 9, 13, 15).
The Description Of The Voice From Heaven. 2b-d
Of this voice John explains that it was “like the roar of many
waters and like the sound of loud thunder. The voice I heard was like the sound
of harpists playing on their harps,….”
We should note that a voice out of heaven has been described this
way previously. In 1:15 we are told the Lord’s voice John hears was like many
waters. Several times a voice from heaven is associated with the sound of
thunder (4:5; 8:5; 9:13; 11:19). An almost identical expression occurs in 19:6
(“the voice of a great multitude, like the roar of many waters”), where it
refers to the victorious reign of God as a result of judging the ‘great harlot’
(19:2).”
The singing is so loud because it comes from the “great multitude that
no one could number, from every nation, from all tribes and peoples and languages”
(7:9). These are the same ones whom Christ redeemed (see 5:9). In other words,
the voices are so loud because they come from such a great host, not a mere
literal 144,000 (which would be loud enough!) but the full number of the
redeemed of all ages.
“The images of harpists and a heavenly host singing a new song
occur elsewhere in the book only in 5:8-10 and 15:2-4, which both emphasize the
praise of the saints because of their victory, ch. 5 stressing victory over sin
and ch. 15 underscoring victory over the beast.”[5]
They Were Singing A New Song. 3
Here is how the seer describes the singing: “and they were singing
a new song before the throne and before the four living creatures and before
the elders. No one could learn that song except the 144,000 who had been
redeemed from the earth.”[6]
In the Old Testament the “new song” was always an expression of
praise for God’s new, fresh, and recent victory over the enemy, which sometimes
included thanksgiving for God’s work of creation also (e.g. Pss. 33:3; 40:3;
96:1; 98:1; 144:9; 149:1; Is. 42:10). That the song is “before the throne and
before the four living creatures and before the elders,” reminds readers this
song is being sung in the presence of God and to God, in worship and praise of
him.
The point of this last part of verse 3 is not to say literally
that no one else is able to learn the words of a song. The point is that only
the redeemed truly grasp the song or want to sing the song in praise and
worship of God the Father and God the Son (the Lamb) for the redemption they
have accomplished for and applied to the saints.
We must keep in mind that this vision includes saints in this age
and their true heavenly citizenship (much like Phil. 3:20). Now Christ, who
reigns on Mount Zion, is present with them. Now God the Father is present with
them to save, preserve, and protect. So, now saints should be full of the
praise of God for all he has done, is doing, and will do to save them.
Revelation teaches elsewhere that Jesus Christ has accomplished
salvation for the elect, those whom God has chosen, will effectively call them
to himself, and will save them (Rev. 3:5; 5:9; 14:5; 17:14). So, the presence
of God the Father and the Lamb with their people means they have saved them and
will save them. It leads to a continual protecting and preserving presence that
will lead to God’s eternal presence with his people (Rev. 21:3-7, 22; 22:1-5).
John may very well intend for the reader of Revelation 14:1-5 not
to make a complete distinction between saints in this age, living on the earth
now, and saints in the age to come who live in the new heaven and new earth.
Though the song sung is said to be “before the throne” (v. 3) and this might
suggest that the saints are already present in the intermediate heaven (and
thus by extension, someday in the new heaven and new earth), we also must
remember that the main focus is on saints now who have a heavenly citizenship.
This is heightened in verse 4 where it is said of these saints that “they
follow the Lamb wherever he goes.” The reality is that true followers of Jesus
currently live and serve in the presence of the Father and Son, always on Mount
Zion. 14:1. This gives way eventually to living with God forever in the new
heaven and new earth, 21:3-7, as well as worshipfully serving him (22:3) and
reigning under him forever (22:5).
Bottom-line, however, is that the presence of Jesus (union with
him and redemption applied) leads to salvation and the ongoing, eternal
presence of the Father and Son.
Jesus’ Presence
Results In Persevering Ethical Transformation. 4-5
Finally, in these last two verses we come to the reality that
Jesus’ presence leads to ethical transformation in which saints will persevere.
I mention perseverance here because of the immediately preceding context in
which people are displayed as giving into Satan and his beastly
representatives. Additionally, there is a call to endure or persevere in the
midst of these last four visions of this cycle (14:12-13). This is also a theme
that runs throughout Revelation (e.g. 2:2, 3, 9, 13, 19, 25; 3:4, 5, 10, 11,
15-20; 13:9-10, 18; 14:12-13; 15:2; 20:12-15; 21:7).
Now, about this transformation there are four main points made.
True Saints Abstain From Full-Fledged Idolatry.
4a-b
“It is these who have not defiled themselves with women, for they
are virgins.” Since we know that the 144,000 represent all the church and not
simply a select few or more righteous believers and since nowhere else does the
Bible view marriage or marital relations as sinful, the best way to view this
first part of this verse is as figurative. “Sexual imagery is [often] used [elsewhere
in the Bible] to denote spiritual purity. Christ’s faithful followers keep away
from Babylon the harlot (v. 8; 17:1–6) and are loyal to Him exclusively, as His
pure bride (19:7, 8; Eph. 5:26, 27). Purity in sexual behavior is included as
one element in this comprehensive purity (1 Cor. 6:15–20).”[7] The Church is keeping
itself for the consummation of its marriage to the bridegroom (cf. Rev.
19:6-10). Additionally, in the Old Testament Israel was frequently referred to
as a “virgin” (or similar descriptions) in regard to their relationship to God
(2 Kings 19:21; Is. 37:22; Jer. 14:17; 18:13; 31:4, 13, 21; Lam. 1:15; 2:13;
Amos 5:2) to symbolize purity and fidelity to the true God.
Additionally, The 144,000 appear to have some military symbolism
to it (see ch. 7) and this may account for the fact that the 144,000 in 14:4
are depicted as virgin males. But again, the picture is figurative. The Church,
male and female, and all races, etc., comprises God’s army, his soldiers, who
serve him and are involved in the battle for his glory and the souls of others,
and who seek to remain faithful to him.
The verb molynÅ (“defile”) is used only here and in 1 Cor. 8:7; Rev. 3:4. Both of
its other uses most likely refer to defilement from idolatry. Such also
emphasizes the figurative nature of the virginity here.
The main point is that genuine believers, who in this life have a
continual temptation to idolatry big and small, flee from it and seek to remain
faithful to God (cf. 1 John 5:21). Another way to say this is found in the
second point made.
True Saints Follow Jesus. 4c
Here we read, “It is these who follow the Lamb wherever he goes.” Following
Jesus wherever he goes (obeying him and living with and like him) is
characteristic of his genuine disciple (Mt. 4:18-22; John 1:37, 40; 10:4, 5,
27; 13:14; 14:15; 20:21; Phil. 2:1-11; 1 John 2:6). Such following of the Lamb
(reminding the reader that Jesus is the atoning sacrifice) means one must also
be willing to follow him to death (Luke 9:23; Phil. 3:10). Such following of
Jesus also means living on mission, i.e. living redemptively in relation to
others (Mt. 4:18-22; John 20:21; Phil. 2:1-11).
What the reader must not miss here is that the genuine disciple of
Jesus Christ is one who does his will (cf. Mt. 7:21; 28:20a; John 14:15) and
lives like and for him, i.e. on mission (Mt. 4:18-22; 28:19-20; John 15:1-16;
20:21).
Why do genuine saints obey Jesus? It is because of the
transformation that comes in genuine salvation, the focus of the third point.
True Saints Are Sacrifices Set Apart Unto And
For The Lord. 4d
Here is what the text says: “These have been redeemed from mankind
as firstfruits for God and the Lamb,…”
The focus in “firstfruits” in the Old Testament was both on the
first produce that points to the rest of the produce to come, and also on
giving those firstfruits to God as offerings or sacrifices. Since the believers
here are those of the entire age we are now in, most likely the focus here is
on the offering aspect and not the first of more to come. In other words, when
our Savior applies to us the redemption he has accomplished for us, we become
his, we belong to him and should live for him, as those set apart unto him.
There is a transformation that takes place in us that leads to our being new
people (cf. John 3:1-8; 2 Cor. 5:17).
Not only are transformation and being set aside to our Savior to
live by, for, and like him found in the picture of saints as firstfruits, but
also in the fact that saints are redeemed “from out of mankind” (cf. Titus
2:11-14; 1 Peter 2:9). They are distinguished from those who are stuck in the
ways and mindset of the earth (14:6), i.e. the general mass of “mankind” or
“men” who naturally oppose God and live under the dominion of sin and Satan.
Belonging to the Father and Lamb (14:1), they want to follow Jesus in all
things. And, it bothers them when they do not (Mt. 5:4, 6; 6:12a; 1 John
1:8-9).[8]
And the final point made in this vision and heavenly pronouncement
is as follows.
Like Jesus, True Saints Live Faithfully On
Mission. 5
John writes: “and in their mouth no lie was found, for they are
blameless.” The first part of this verse, “and in their mouth no lie was found,”
seems to be dependent upon a description of the sinless suffering servant whom
Isaiah prophesied would make his grave among the wicked, even though, “neither
was there found deceit in his mouth.” The last part of the verse, “for they are
blameless,” also seems to be dependent upon Isaiah 53:9. The LXX (Greek
Translation) of Isaiah 53 does not have this adjective, but it does have a
similar description of the suffering servant that is also found in verse 9
(just prior to the above clause): “because he did no lawlessness.”
In regard to the reference to Isaiah 53:9, Beale and Campbell (Revelation, 297) explain:
This is striking, because it comes immediately
after mention of the Servant as “a lamb that is led to slaughter” (Is. 53:7).
The saints reflect both of these messianic traits. Similar language is also
found in Zeph. 3:13: “Nor will a deceitful tongue be found in their mouths.” In
addition to the parallel language with Revelation, Zeph. 3:11-14 speaks of God
saving a remnant in the last days, those who are identified with His “holy
mountain” and Zion. It appears that Zephaniah may himself be alluding to Isaiah
53, thus connecting Isaiah’s Servant with the remnant. Rev. 14:1-5 depicts in
part the fulfillment of the Zephaniah and Isaiah prophecy. Saints are included
in the fulfillment of the Isaiah 53 prophecy because they are represented by
the messianic Lamb who died for them and in whom was no lie or guilt.
The suffering servant of Is. 52:13-53:12 was seen as the ideal man
ethically in Israel. What is more, we know from the New Testament that the
suffering servant is Jesus Christ (e.g. Mt. 8:17; 20:28; 1 Pt. 2:14). So, what
is affirmed here in Revelation 14:5 is that the redeemed not only follow Jesus
(v. 4), but they are also like him (cf. also Mt. 10:24-25; 20:28; John 13:15;
20:20; 1 Cor. 11:1; Eph. 5:1-2; Phil. 2:5-11; 3:10; 1 John 2:6).
Rev. 14:5 is in contrast to Rev. 3:9, which reads: “Behold, I will
make those of the synagogue of Satan who say that they are Jews and are not,
but lie—behold, I will make them come and bow down before your feet, and they
will learn that I have loved you.” Thus, Rev 14:5 is not merely affirming that
genuine saints speak the truth in general. More to the point, they remain faithful
in bearing witness to Jesus when facing the pressure and persecution of a
hostile culture directed by Satan and his beastly emissaries (Rev. 13), just
like Jesus remained faithful to speak and live the truth in the face of his
suffering.
Conclusion
So, Jesus’ presence with us, his people, has a strong and eternal
impact. It results in security and protection in the midst of hostile cultures,
it results in salvation, and it results in persevering ethical transformation.
These five verses should move us to define our lives not by their
circumstances, but by who we genuinely are in Christ and by his presence, a
presence that includes the imputation of his righteousness to us (Rev. 12:11).
It is this righteous standing we have in him before God that leads to all the
other promises of God being fulfilled in us (2 Cor. 1:20) and to the certainty
that God will give to us all we need to persevere (see Rom. 8:31-39, esp. 32).
But more, these five verses also remind the follower of Jesus to trust
continually in Jesus and his presence with us for all that we need (cf. John
15:1-16; Gal. 2:20; Heb. 12:2; 1 Peter 2:4a), to draw near to the one who has
already drawn near to us and he will draw near even in a greater way to save,
preserve, and supply what we need (James 4:8).
What unmet expectations or failures are you wrestling with today? Draw near to and trust in the presence of Jesus Christ
with you. What fears are paralyzing you? Draw near to and trust in the presence of
Jesus Christ with you. What acts of push-back to the gospel are threatening to
silence you? Draw near to and trust in the presence of Jesus Christ with you.
What temptations to hopeless have you in despair? Draw near to and trust in the
presence of Jesus Christ with you. Whatever your struggles, Draw near to and
trust in the presence of Jesus Christ with you.
Joyfully Trusting In The Presence Of Jesus Christ Along With You,
Tom
[1]
This story is taken from Donald Plumley, M.D., “When A Child Needs Trauma Care,
Parents’ Presence Is An Asset, Not A Nuisance,” in Stat (January 4, 2018, accessed April 26,
2018, at www.statnews.com/2018/01/04/ trauma-care-children-parents/.
[2]
Regarding the first clause, “Then I looked, and behold,” this marks the
beginning of the fourth vision or history that is in this third cycle. The
fourth history, then, is found in 14:1-5. We should also note the seventh is
found in 15:1-4. These two histories form bookends surrounding histories 5 and
6, passages dealing with judgment (14:6-13 and 14-20 respectively). The
exhortation to persevere and the promise of reward is found in the middle of
these four histories (14:12-13).
[3]
This signifies the saints of all ages: 12x12 (12 tribes and 12 apostle) x 1,000
(a number of fullness or completion). They are juxtaposed to the worshipers of
the beast who have 666, the number of the name of the Beast, which symbolizes
incompleteness in the beast and in their humanity (it is less than God
intended). Rev. 22:3-4 speaks of God’s servants worshiping him in heaven and
his name is on their foreheads—suggesting this speaks of all believers of all
time, thus also confirming our understanding here of the 144,000. The
sealing/marking finds its background in Ezekiel 9:4, where believes are marked
so as not to be judged. We see in Rev. 2:17 that identification with the divine
name begins at the point of initial salvation. When this occurs, it means that
they have a new spiritual status and have been imparted with power not to deny Christ’s
name (3:8-10; 2:13a). Hence, the seal also symbolizes empowering of the 144,000
to perform the role of witness intended for true Israel (e.g., Is. 42:6-7;
49:6; 51:4-8).
[4] Greg Beale and David
Campbell, Revelation: A
Shorter Commentary (Eerdmans, 2015), 291-92, provide additional
evidence that “Zion” emphasizes the presence of the Savior with his people:
(a) It
“is to be seen as the end-time city where God dwells and provides security for
the remnant who have been bought out from the earth”
(b)
“Interestingly, elsewhere in the NT, OT prophecies of Yahweh’s salvation of
Israel at Mount Zion are viewed as having begun fulfillment during the church
age (Acts 2:16-21; 13:33; Heb. 1:1-5; Rev. 2:26-27; 12:5).”
(c)
“According to Acts 13:33, this promise has already been fulfilled in Christ, so
that in one sense Christ is already installed on Mount Zion and reigning over
his people. That the same notion of latter-day inaugurated fulfilment is
conveyed [here] is supported by the observation that vv. 1-5 present a contrast
to the beast and his worshipers in ch. 13 who dwell on earth during the same
period of the church age.”
(d)
“Accordingly, Zion could be the ideal heavenly city to which saints aspire
during the course of the church age (Gal. 4:25-27; Heb. 12:22-23). In this
respect, deceased and glorified saints who have attained standing in that city
may be included in the vision. This is supported by the fact that the only
other times in the book when the Lamb is seen, he is always in heaven (7:9-14 portrays
the Lamb in heaven with the redeemed multitudes).”
So,
they conclude: “‘Zion’ thus can speak of God’s presence in the church age
though its ultimate fulfillment is yet to come. This is consistent with 7:9-17,
since that vision blends past, present, and future (see especially on
7:16-17).”
[6]
This is similar to the “new name” of God which the redeemed possess (2:17b-d):
“To the one who conquers I will give some of the hidden manna, and I will give
him a white stone, with a new name written on the stone that no one knows except
the one who receives it.”
[8]
At this point Revelation affirms The
New City Catechism, #1: “What is our only hope in life and death?
That we are not our own but belong body and soul, both in life and death, to
God and to our Savior Jesus Christ.”
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