BACK TO: INDEX OF BIBLE NOTES

The study of the church in the book of Revelation is a most interesting, but above all three things must be noted.

1. The most remarkable omission on the world. Look at 1 Cor.6:3 where we christians judge the WORLD! Again Luke 22:30 the 12 apostles sitting on thrones judge the 12 tribes of Israel. William Kelly has written, "no more are churches recognised when the 'things which are about to take place' begin". Things have terminated on earth for the church and a new period begins. This clearly demonstrates that the called up church will, in some way, be associated with the dispensing of judgement in union with her Lord.

There are two groups mentioned in the chapter, 24 elders, and 4 beasts. Let us study them. Before we do, however, we must note that in chapter 4 the scene is before the throne of God so let us study the two groups.

So much controversy rages over this group, so many opinions abound, which forces us to consider them well. It is either the church or not the church, and if not the church then what? There are other possibilities, are the 24 representatives made up of 12 church apostles and 12 O.T saints, a leader for each tribe? Could the 24 be representatives of all in the first resurrection, and could the universal group mentioned in Rev.5 be that group? What we do know is that this is the first mention of them in the scriptures. Their sudden appearance in Rev.4 has to be explained and the simplest explanation is that they have just come into existence and may have resulted from the rapture. However this must be irrefutably proven. Who they are will be studied later.

The study of the church in the book of Revelation is a most interesting, but above all three things must be noted.

1. The most remarkable omission of the word "church" when describing future events after chapter 4.

2. The proper and correct dividing of the time periods referred to in the different parts of the book is

required.

3. The different groups mentioned in the book and their characteristics must be studied to properly

recognise them.

Omission of the Word Church

Even though the book is written primarily to the seven assemblies in Asia, ch.1:4, and in ch.22 there is a closing exhortation to these churches the word church (eklesia) is never used again when describing future events. For the thoughtful reader this must present a most unusual factor. Certain questions must be asked and answers found to explain the disappearance of the word church.

1. Does the church cease to exist?

2. Is it so unimportant that it need not be mentioned?

3. Does it have no function at all during the time of Jacob's trouble and is kept out of sight?

4. Could it be described some other way in the book?

Cursory answers can be given to each question but it will require the remainder of this paper to clearly show the true position of the church during this time, particularly its relationship with the Lord.

1. The church cannot cease to exist see Eph.1:22-23; the church is the Lord's body, accepted in the beloved

Eph.1:6, bone of His bone and flesh of His flesh Eph.5:30. Forever joined to her Lord.

2... The answer to the first question is also the answer to the second, but again Eph.1:6 declares the

church is to the praise of the glory of His grace; v.12, that she should be to the praise of His glory;

v.18 she is His inheritance, ch.5:25 declares how much He loved the church. It is blasphemous to

suggest the church is of no importance to Him

3. The church rules with Him, is joined to Him, is inseparable from Him. Where He is there she is also.

This paper shows this to be the case, and from all the scriptures we must expect to find the church

as one closer to Him than any other thing.

4. If the above is the fact then there can be no other explanation than that the church is described in

some other, and possibly new way.

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This exercise is not simple. It does require the assistance of the Holy Spirit to discern the true answer, but with the required study, by rightly dividing the Word of truth, the wayfaring man though a fool shall not err therein.

The writer must apologise for the brevity of the notes in as much as they are only notes. It is not intended that they should be comprehensive as it is intended that they should be read and studied in conjunction with all the other relevant scriptures. All the prophets and the Psalmist write on the subject at hand, and although they are not all quoted the notes are written consistent with them.

Furthermore the basic rules of exposition have been kept in mind.

2 Pet.1:20.

No scripture is of private, (Idios) = it's own,

interpretation, ilusis) = solution, explanation, ie. Isa.8:20.To the law and the testimony,

Scripture must be compared with scripture, and it is utterly wrong to form one's own opinion apart from scripture. No passage stands alone, and every thought must be subject to the Word of God. The strict thought in 2 Pet.1:20 is that no scripture stands on its own. Scripture must line up with all other scripture.

The writer's notes on Mathew 24, Mark 13, and Luke 17 and 21 may be of assistance in understanding the tribulation period and those associated prophecies.

It has been most difficult to determine which information to include or exclude, but the purpose has been to throw light, with the help of the Holy Spirit, on the church in the book of the Revelation of Jesus Christ.

The quotations are taken from the King James Authorised version, but comparisons are made with J N Darby's New Translation, also the translation by William Kelly of the Revelation. The reader is recommended to use the "An Expository Dictionary of New Testament Words" by W E Vine also a good concordance such as a Youngs or Strongs. It is necessary to look at the meaning of Greek words used so that no possible error is made in conclusions reached in the study of this interesting subject.

One comment must be made, that it is very difficult to find expository literature on the book of Revelation. This is sadly so because it is not possible to rightly divide the word of truth without a thorough knowledge of the doctrines of the "church in local testimony" and the "church which is His body". Sound books on the subject of the notes are hard to find and the following may be of assistance.

1. The Revelation Expounded William Kelly

2. Exposition of the Revelation of Jesus Christ Walter Scott

3. Lectures introductory to the Study of the Minor Prophets William Kelly

4. Behold the Bridegroom T P Wolston

5. The Future of Europe and Russia's Destiny Alfred H Burton

JEG20/9/92

The book of Revelation is remarkable in that it is both prophetic, and historical. Certainly the letters to the then existing seven churches are now historical, "the things that are". It is also interesting to note that we can look back and see that it also had a prophetic sense in that the different churches were characteristic of successive ages from Ephesus to the present day Loadicea.

On close scrutiny we must agree with scholars of a past era that the book is divided into:

1 Two equal parts;

A. Chapter 1 to 11:18

B. Chapter 11:19 to 22:21

2 Three divisions, as stated in ch.1:19:

A. Past, "what thou hast seen", Ch.1:10:18 a vision by itself

B. Present, "things which are", Ch.2 & 3. church history

C. Future, "about to be after these", Ch.4 to 22:5

3. Twelve sections, 12 subjects

1 Introduction ch.1:1-9

2. Christ in judicial glory ch.1:10-18

3. The church in history ch.2 & 3. God's witness on earth.

4. The heavenly saints enthroned

5 The seven seals ch.6 to 8:1

6. Seven trumpets ch.8:2 to 11:18

7. The woman, the beasts, & Fall of Babylon ch.12 to 14

8. Seven vials ch.15 & 16.

9. Babylon the Great ch.17 to 18

10 From the fall of Babylon to the New Heaven and earth ch.19 to 21:8

11 Bride of the Lamb ch.21:9 to 22:5

12 Warnings and encouragement etc. ch.22:6 to amen.

Having briefly looked at the chronology in the book we now turn our attention to identifying the church in the heavenlies, after the rapture described in 1 Thes.4:13-18.

As we have stated no date can be set for the seals, and, in our judgement, the revived Roman Empire may be forming even now, though it is NOT recognised under the SEALS AS EXISTING. It does exist even though its formation is not mentioned, and so DOES the church. We may well conclude that the signing of the treaty of Rome commences the formation of this empire. We also may speculate that it comes to fruition in the agonies of the sixth seal.

1. Nowhere in this book do you read of the ascension of the CHURCH

2. Nor the actual formation of the revived ROMAN EMPIRE,

3. Nor or that matter, the formation of the BABYLON THE GREAT.

Significantly both 2 and 3 can be seen in formation before the rapture. There is a progression of things mentioned in 2 Thes.2:3-4. There decline takes place over a period of time, "the mystery of iniquity doth already work". The falling away, which includes these events above, commenced then and continues on to this very day.

As we know the church is with the Lord in the heavens after the rapture, we must assume that this relationship which is to the glory of God must be mentioned in our book under study. Our logical approach is as follows:

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1. Note the use of the word church

2. Descriptions in the epistles of the church in glory.

3. Compare the different groups from the earth having a relationship with The Lord Jesus Christ in

glory to the description of the raptured church, and Old Testament saints in the epistles.

The word church or churches occurs about 20 times in the first three chapters of the book of Revelation and not again till chapter 22 verse 16 where all reference is to this present age. Finding the church in the prophetic portion of the book of Revelation may seem difficult, but it must be there as we shall see in this paper. The word is used as shown below:

1. Chapter 2 & 3 are messages to existing churches

2. Chapter 22:16 is a message to all churches throughout the church age

The remarkable thing is all these references are during the age of grace before the tribulation, and are in no wise prophetic. They do not help our search as the word church is never used in connection with the raptured church. Rev.4:1 will shed further light

Because there is no direct reference to the church in Revelation after chapter 3, by way of prophecy, it seems appropriate to determine what the heavenly characteristics of the church are, and carefully compare them to the characteristics of the relevant groups in this book. The church's position and condition in glory is described in the epistles. Therefore when studying the book of the Revelation these characteristics must be seen, if only in type. We know the church exists in the heavenlies as the Ephesian epistle teaches. It is made abundantly clear that the Lord returns for His church, 1 Thes.4. and they will be forever with the Lord. John chapter 14 states "if I go away I will come again.... and where I am there you may be also." Ephesians tells that the church is seated with Him in the Heavenly places. Above all in Ephesians 5, we are part of His body, bone of His bone, flesh of His flesh. So we can rightly conclude that He being in glory we, the church, is there also. Not only that but, "if we suffer, we shall also reign with Him", 2 Tim.2:12. Now the word reign here is (sunbasileuo) = reign together with Him.

1. The church will be forever with the Lord 1 Thes.4:17. No separation Rom.8:35.

2. Wherever the Lord is the saints are also. John 14:3. Reinforces 1 above.

3. The Lord is Head over all things to the church, which is His body, the fullness of Him who filleth all in all Eph. 1:23.

4. Christ is at the right hand of God, Eph.1:20.

5. The enduring saints reign with Him. 2 Tim.2:12.

6. They reign over the earth, not on the earth. Rom.15:12.

7. They receive crowns. James 1:12.

8. They sing His praises

9. When He is manifested they shall be like Him. 1 John 3:3.

10. The church judges the world 1 Cor.6:2.

It is on the question of where the church fits into the prophetic portion of the book of Revelation that confusion can exist so we compare ch.4.

1. Qualifications to take the Book ch. 5:9.

2. Martyred souls under the altar ch.6:9

3. Saved of Israel ch.7:1-8

4. Crowd of saved gentiles ch.7:9-17

5. The two witnesses of Rev.11:3

6. The Jewish company in ch.14:2

7. Victors over the Beast ch.15:2-4

8. The three enthroned groups in Rev.20:

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In chapter 4 we are introduced to a throne in heaven, a very special throne. We are now looking at the throne of God in creatorial majesty and absolute sovereignty. From it unsparing judgement is to fall upon the earth, but the covenants given to Israel, the nations, and creation will be remembered. Out of this throne came lightnings, voices, and thunders; around it are seven lamps of fire burning before the throne, which are the seven Spirits of God, and before it a sea of glass like crystal. Again it is clear it is not the Father's throne nor yet the throne of grace. Here we are introduced to coming judgement. Is it therefore no wonder we do not meet the church in local testimony again. It is saved from wrath, 1Thes.1:10; raptured, and from this point onward we view wrath poured out on the world.

We now must embark on a very vital passage of this book. There are so many who have gone astray by not locating the correct chronological position of the opening of chapter 4. First in verse 1 we must take account of a repetition of the words, "after these things". These words are a correct translation and must be understood as follows:

1. The plain English language usage of the words. Meaning some "things" had been shown, disclosed, explained, or seen, and now at the conclusion of these things something happened, John became "in the spirit" In the second usage of these words he was to see something which was to take place after these things, in the future.

2. The context in which the words are spoken is that John had just received the messages for the seven churches which take us through to the end of the church age. This being completed, he was to move on in time to see what was next to occur. The church is nevermore to be seen with the son of Man in the midst of the lamp stands as in ch.1.

It is to be expected that the word church is never used again with respect to the prophetic portion of the book. A scholar may ask why? Simply because the word church in this book has to do with the church in local testimony either singularly or collectively. It has been taken from the scene of God's wrath. Never again will the church be a testimony on earth. It will never again be a testimony except in bodily union with Christ, Eph.5:30. No longer is it a hope but the reality of union with her Lord. Never again are they a called out people, but a gathered up body in heaven, and above all, safe from wrath.

The omission of the word church commences in chapter 4. This section begins a new set of circumstances, we are about to see the judgements of God. At this stage we are not in a position to identify them as we first have to study their position, actions, and characteristics to find out who they are.

1 Elders means a representative, ie. A division of something

2. Seated on the thrones

3. Encircling the great throne

4. Clothed in white garments5. Crowned with golden crowns

6. They fall before Him on the throne and worship Him

7. They cast their crowns before the throne

8. They say "Thou art worthy our Lord and our God

9. Acknowledge His creatorial majesty and say "to receive glory, honour, and power.

10. One speaks to John saying weep not.

11. The Lamb is in the midst of the elders

12. Fall before the Lamb having a harp, bowls full on incense, and the prayers of the saints

13. They sing a new song of redemption

14. They ascribe glory to the Lamb because of the purchase of the universal group who, have been made kings and priests to our God, and shall reign over the earth.

15. They fall down and worship saying worthy is the Lamb to receive "power, riches, wisdom, strength, honour, glory, and blessing

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16. Fell on their faces and worshipped God

17. Asked John what are these arrayed in white

18. When the Lord received the kingdoms of this world they fell on their faces and worshipped Him

19. The virgin 144,000 sing a new song before the throne, 4 beasts, and 24 elders.

20. The last mention of the 24 elders is at the judgement of Babylon the great where they fall down

worship, and say Amen, Alleluia.

21. Indirectly in ch.20:4 on thrones

Chapter 19 is the last mention of the 24 elders, and occurs just before the marriage of the Lamb. The weight of evidence, considering the plain use of the English language is that the word elder is comparative irrespective of the fact that it is a noun, meaning one of greater age or senior. We must ask the question, the elder or senior of what? The living creatures can stand alone with no relationship to anything else, elders can not! Now we have the elder’s characteristics we will look at them later endeavouring to discover what they represent.

The book of the Revelation assumes a number of things as having taken place.

1. That the rapture of the church has taken place

2. The revived Roman Empire comes into existence

3. That the church exists after chapter 3.

These are just some of the assumptions in this book. Therefore there can be no argument at any time based on the omission of these facts either as a major or minor premise.

We have had a list of things in these notes describing the church but at this point we can add some additional features:

1. Church members are given crowns, 1 Cor.9:25, Jas.1:12,

2. Church members are priests, Rev.1:6, 1 Pet.2:5 & 2:9.

These scriptures prove beyond doubt that christians after the rapture will be kings and priests. Most particularly in Rev.1:5 christians are made kings and priest to our God and Father. We shall reign with Him. Again it is unfortunate that there should be confusions with the regard to the different thrones of God, which there certainly are, just as there are different major attributes by which God reveals Himself to us in His word.

It is quite clear even in the Revelation itself that the throne in ch.4 is not the Great White throne. Similarly the millennial throne of the Lord Jesus Christ is not His eternal throne any more than it is the throne of universal government in ch.4. We need to "Study to show thyself approved unto God".

It is also important to notice the protocol of the movements of the Lord Jesus Christ after His resurrection. He is glorified and returns to His Father. Eph 1:20, Phil.2:9-11. Set down at the right hand of God. Is He standing? NO! His throne is eternal in the heavens, Heb.1:8. It is from this position that He shall be acknowledged, and every knee shall bow.

1. Returns to His eternal throne

2. In chapter 5 He leaves His eternal throne to act in judgement

3. This step is a preliminary to coming back to rule as He must put things in order and rule

4. His enemies are defeated

5. The marriage supper of the Lamb

6. He returns to the earth as King of Kings

7. The millennial throne is set up

8. The great white throne follows.

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We have noticed all this previously in the notes, but it is repeated because some may say that the church can not have thrones before He does. His throne is eternal. From these points alone we can see that the church must be on thrones, acting as priests, and be active worshippers. Only the church fits this description as we will see. May we in conclusion say that no other of God's creatures has ever been fitted, promised, or installed as kings in the heavenlies. The church, and the church alone has that very great and high privilege.

Ignorance of just what the church is leads to all kinds of false doctrine. In fact it is correct to say that without a knowledge of the church, both in local testimony and the church which is His body it is impossible to understand these prophetic scriptures.

A fundamental truth is that every believer has been baptised into one body, not many bodies. The Lord comes back for all the church at one time 1 Thes.4. All prophecy and dealings with Israel, as His people, cease during the time of the church on earth. They do return to their land in unbelief. Immediately the church, all at one time, is taken up the last of the 70 weeks of Daniel's prophecy commences.

And now ye know what withholdeth (Koluo) = restrain hinder

that he might be revealed in his time.

The meaning in the verse above is: "and now you know what restrains", which refers to the church in local testimony which is the salt and the light.

For the mystery of iniquity doth already work

only he who now letteth will let, until he be taken out of the way. (katecho) = to hold fast

Literally the sentence reads, "the restraining one will restrain". The restraining one being the Holy Spirit. On the removal of the church the real, but hidden system of lawlessness, is revealed and unrestrained.

To suggest that some of the restrainer, the church, is left behind is ludicrous. To even mentally contemplate the church being divided flies in the face of every scriptural description of her. Bone of His bone, flesh of His flesh!

Once the church goes judgement commences. The Lord begins to deal with the earth dwellers. At the same time He takes up His people again to refine them as silver, and purge them as gold to fit them for Himself. The church can look forward to, "it doth not yet appear what we shall be: but we know that when He shall appear, we shall be like Him for we shall see Him as He is". In Zech.6:13, "He shall be a priest upon His throne." We shall be like Him! He is a reigning priest, and we with Him.

What is more fitting than to be represented in the magnificent scene in chapter 4 as the 24 enthroned priests. How wonderful! Just as King David divided the priests into 24 courses 1 Chron.24 & 25, each course in turn representing the whole priesthood, so the 24 elders well represent the O.T saints and the church. In 1 Pet.1:5 we are a holy priesthood, verse 9, we are a royal priesthood. These notes do poor justice in showing the 24 elders to be representative of the whole body of redeemed in heaven, but the scriptures amply testify to.

1. "If they are elders they can not be all the church".

Of course the elders don't make up all the church. There is no reason, however, as before described, that the 24 elders cannot perfectly represent the whole church just as the 24 courses of priests represent all the priests.

2. "The number 24 does not represent the church".

In Rev.4, it is not supposed to represent the church. It well represents the church as priests. Furthermore it is more likely that the 24 elders represent both Old Testament saints and the church.

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3. "The church can not have thrones before the Lord Does".

This objection has no scriptural foundation as the Lord has a throne eternal in the heavens. At Pentecost He had risen and had been glorified, and sent the Holy Spirit to the church. In Rev.4, the Lord moves from His eternal throne to rectify wrongs, and eventually set up His millennial throne.

4. "The white robes are not said to be washed in the blood".

The scene in Rev.4 is a scene of the throne of God's universal government. It is not a scene where the blood washed robes have a place. It is a place where the 24 elders are aptly dressed as kings and priests.

5. "The elders do not sing the song of redemption in Rev.4."

Of course they do not in ch.4. They are intelligently associated with their Lord. As it is a scene of creatorial glory and majesty the song they sing is intelligently appropriate. To suggest that they only know God as creator is totally wrong.

And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

show clearly enough that they are representatives of the redeemed and risen saints. They are enthroned; fall down and worship; one of them comforts the weeping seer and interprets the mind of heaven; they have harps and vials of incense; they sing (never said of angels); are the nearest company to the throne and to the Lamb; intelligently explain as to the redeemed of earth; celebrate the millennial and eternal triumph of God; and add their "amen" and hallelujah" to the judgement of the whore - the corruptor of the earth": W Scott, The Book of the Revelation.

show clearly enough that they are representatives of the redeemed and risen saints. They are enthroned; fall down and worship; one of them comforts the weeping seer and interprets the mind of heaven; they have harps and vials of incense; they sing (never said of angels); are the nearest company to the throne and to the Lamb; intelligently explain as to the redeemed of earth; celebrate the millennial and eternal triumph of God; and add their "amen" and hallelujah" to the judgement of the whore - the corruptor of the earth": W Scott, The Book of the Revelation.

The 24 elders represent the risen Old Testament and church saints. We will now look at the other group in chapter 4.

The 4 beasts have been mentioned in Ezek.1 and 6, similar to Rev.4. There we have the four beasts but no elders. There are 18 references to the living creatures for which the Greek word is (zoon) = living animal, (in contradistinction to a wild beast) therefore, living creature, is a far better translation. As we note every reference to them we see that they stand before the throne of God and give glory, honour, and thanks to Him and act in perfect harmony with His will.

1. They are around the throne, not seated on thrones as the elder

2. They are described and are similar to Ezek.1: No such description is given of the elders as

pre-existing.

3. They give glory and honour to Him on the throne. They do not throw their crowns before Him.

4. The Lamb stands in their midst, and the midst of the elders

5. They ascribe glory to the Lamb together with the elders and others.

6. The living creatures summons John four times to come and see judgement executed. The living

creatures are the executives, and the elders are not as they are ruling on thrones.

7. They are around the throne when the multitude is seen coming out of the great tribulation.

8. The 144,000 virgin redeemed sing before them and the elders.

9. One of the living creatures hand the angels the vials of the wrath of God. Again elders are not

associated with judgement in this way.

10. They fall down and worship God with the elders.

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Not anywhere do we find any mention of the four living creatures having been redeemed, or wear white raiment washed in the blood of the Lamb, or act as priests. No mention either of having come from the earth. That they should worship is no wonder. They see the glory of God in the salvation of men. Above all, however, they see the sublime glory of God, in Christ and the church, which glorifies Him above all else, the supreme display of the grace of God.

In chapter 4 the scene opens in heaven, most specifically after the moral history of the church is dealt with, and noted as "things after these". We would expect the church to be with her Lord after the rapture. The 24 elders can only be the representatives of the church and Old Testament saints. We have noted some objections to this finding only to discover that they are not scripturally sound. Again let it be noted that there is no such thing as equality in the church, nor anywhere else in God's creation. The number 24 may be important but not for an argument that they do not represent the church and the O.T saints. We may say, also at this time, that no other group equates with the church. We study each of the others in turn to thus prove.

These are similar to the four living creatures in Ezekiel ch.1:5-28. This is the second group in ch.4, the first being the 24 elders, but it must be noted that the elders are mentioned first, and enthroned. We now study them, and then note the differences between them and the 24 elders.

There were similarities to these beasts in Ezekiel 1, 4, 6,7,8,9, and 10. It is interesting to look at the similarities and the differences. What can be said is that the cherubim is for the public governmental glory of God, and the care of the seraphim is for the glory of God.

It must be noted at this juncture that neither the cherubim, seraphim nor the living creatures can be equated with the church. First the cherubim were fashioned out of the same piece of gold as the mercy seat, with gold signifying divinity. The church can not ever be united with Him as God. Second the cherubim were of judicial character which would forbid this application to the church which is to display grace.

Looking at the beasts characteristics earlier in the notes we saw that they were closely associated with judgement, not as judges, but as officers seeing to the execution of that judgement. It is more likely that they represent a complete and perfect view of God's judicial judgement particularly upon the earth.

There were four beasts and it can be deduced that the number four has to do with the judicial attributes of God's dealings with the world. This number has associations with the world and the human race. It is employed when universality is meant. We have the four ends of the earth, four divisions of the race, nations, kindred, peoples, and tongues. Four elements, four winds, four seasons, four gospels, four universal empires, etc. show that four would appear to be the signature of man, and the material creation.

The old Jewish writers say that the four standards of the tribes of Israel were as follows; Judah, a lion; Ephraim, an ox; Reuben, a man; and Dan, an eagle. Now we notice that the first beast was like a lion, the second like an ox, the third like a man, and the fourth like an eagle.

The judicial symbols, a lion for strength and Majesty, a calf or ox for patient labour, a man for intelligence or reason, and an eagle denoting rapidity, and keen sight. The characters combined express the character of God's throne towards the earth.

The four beasts represent the judicial authority of the throne. When we make the comparison between the beasts and the elders this will become more obvious.

The living creatures resemble the seraphim. The four unite and cease not saying, "Holy, Holy, Holy, Lord God Almighty", and they are also similar having the same number of wings. The elder's doxology is also threefold. It is vitally important at this time to note the differences between the beasts and elders in worship:

1. The beasts address God in the third person, "He".

2. The elders in the second person as directly addressing God. "You"

3. The beasts stand before the throne.

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4. The elders are enthroned around the throne

5. The beasts celebrate and declare

6. The elders worship with understanding, they give reason for their actions

7... The Beasts are not arrayed in white linen

8. The Elders are arrayed in white linen (which is the righteousness of the saints)

8 The Beasts do not have crowns of gold.

10. The Elders do

11. The beasts are described as living creatures.

12. The church age saints are transformed like unto His glorious Body, Phil.3:21.

Not any where in scripture is the church, or the church saints individually described, compared, or associated with animals of any sort. That anyone could apply it to the church age or Old Testament saints is wholly without foundation.

The beasts "living creatures" are the executors of God's judgement and in fact are not included among the angels. They are executors, and that is their whole function other than to worship as every member of God's creation should.

The beast’s actions, position, and character positively rule them out as being the church. They are the servants of God and in this book they have the special function of being the executors of God's judgements upon the world.

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Before considering the actions mentioned in this chapter it is absolutely necessary to see the connection between chapter 4, 5, and 6. In chapter 4 we saw the Creator, Governor, and Preserver of the universe preparing, in time, to dispense judgement from His throne, and we also saw the Holy Spirit described in His judgement characteristics of seven burning lamps of fire. Out from this throne judgements will proceed. Chapter 5 shows the Lamb is worthy to judge, and in Chapter 6, the Lamb begins to dispense judgement.

In ch. 5 we see a Lamb standing. The significance of this could easily be missed. Was He there, up to this point standing, or was there some previous movement? We think the latter. In Col.3: 1, we are expressly told that the Lord is sitting on the right hand of God before the rapture. Now we may make this observation; should the church and the Old Testaments saints have been called up prior to this there is no doubt that they would have been seated with Him. You see, here He is standing up preparing to execute judgement. He is taking His first step to claim His inheritance. Later He will be revealed in His full glory to all creation, but first, ALL has to be made ready in heaven and on earth. Is He not to sit at God's right hand till His enemies be made His footstool? Heb.1:13. Further is He not to execute judgement Himself? John 5:22. It is quite clear that judgement is to be meted out upon the world prior to His coming in Glory back to the earth with His saints to reign together.

One must be very careful NOT to attribute these characteristics in verse 9-10 to any particular group as there are at least three groups to which they could apply. Here we have the competency of the Lord Jesus Christ being described. Even though the singers are one of a number of groups to which these acts may apply the use of the word "they and them" is understandable. Note very carefully the word "because" in verse 9 of our chapter. Thou art worthy "because"

1. Thou hast been slain

2. Thou hast bought them by the blood to God

3. Thou hast bought from every tribe, tongue, people, and nation

4. Thou hast given them a title of king to our God

5. Thou hast made them priests to our God

6. They reign on the earth. Correct translation is "them "not "us".

The Lamb of God is now the centre of heaven's strength and glory. He is the only worthy One no longer the wounded and slain, who openeth not His mouth, but now stands, between the throne and the elders, taking His first step to claim His inheritance. First of all things must be set right, and He will judge perfectly. He is worthy of universal worship. Yes every knee shall bow and every tongue shall confess that Jesus Christ is Lord. Here the slain Lamb has the right to judge, and will judge prior to His reign. Take note; no particular group is addressed or mentioned. Some object and say that as they sing about the redemption from all nation and use the word them. They may certainly be included in these redeemed as it is an objective song and simply states the qualifications of the Lord. This is a general statement and is not directed at any particular group.

In chapter 6 the Lord begins to dispense judgement upon the earth. Note very carefully it is the "wrath of the Lamb", verse 16. Wrath, however, is not the church's portion.

It is sad to think that some believe the Lord will pour out wrath on the church. It should be remembered that The Lord Jesus Christ loved the church and gave Himself for her.

She is that which is brought closer to Him than anything else in the whole creation. Not only must we note that He loved her with an everlasting love, but also that He has promised to save her from wrath. It is in fact blasphemy to accuse Him, the one who loved the church, of directing His wrath either directly or indirectly at the church. The scene, of the souls under the altar, belongs between the fifth and sixth seals. Judgements have been, and will be poured out on the earth. We meet this group in ch.19 on thrones.

1. They had not been resurrected

2. They had been slain for the Word of God and their testimony

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3. They cried, how long. Sovereign ruler, holy and true

4. Dost thou not judge and avenge our blood

5. They were given white robes.

6. They were to wait for the death of their fellow servants and brethren. No such state is ever mentioned for the church.

This plainly and simply is not the language of the Church that belongs to the age of grace where, if smitten on the one cheek turns the other, and pray for your enemies. Note also the fact that these are souls and not in the body. The apostle Paul makes it quite clear that to be absent from the body is to be present with the Lord. Further why being absent from the body we should suddenly ask for vengeance and not the salvation of those we formerly prayed for?

Almost all heresy concerning the rapture of the church emanates from an incomplete knowledge of the scriptures. As a result, a great amount of speculation in the exposition of the book of the Revelation then follows. We can make this categorical statement that without a knowledge of the doctrine of the church it is virtually impossible to rightly understand this book. The major areas of misunderstanding are:

1. Ignorance of the scriptures concerning the gathering of the dead, and the living in Christ, in 1Thes.4. There the wording is, one and only one gathering to the Lord in the air. We repeat ONE trump

and THE dead in Christ shall rise, not some, but all the dead in Christ shall rise. We which are alive and

remain, not some of us who are alive and remain, will not go before them but with them. Both the original Greek and the English translation are abundantly clear on this point. He is head over the church which is His body. All New Testament scripture testifies to the fact that the church is ONE BODY.

2. Ignorance of the relationship between the Lord and the church. The Lord has promised every believer

that He will come again for them. Eph.5 shows how inseparable the church believer is. Bone of His

bone, flesh of His flesh. The church members are kings and priests together with Him. They do reign TOGETHER with Him. We may add this, that the church is never viewed in scripture as anything but a unity. Immediately on salvation every believer is baptised into His body; ONE body. Again all the New Testament scriptures witnesses to this. This being so, then it is pure speculation to talk of numerous raptures or resurrections for the church.

3. Ignorance of the different dispensations of God's dealings with the people of the earth. In particular there is great confusion for some in differentiating between the dispensation of law and grace.

There is even further confusion in distinguishing the tribulation from either of these. God's dealings with

the world in each dispensation is different. The book of Galatians distinguishes between Law and grace.

The major and minor prophets also outline God's dealings with people in the tribulation.

Under the altar signifies that the sacrifice was over, they had been slain. Their language is identical to the suffering Jew as expressed in Psa.74:9-10, 79:5, 89:46, 94:3-4. This language is quite clear. The period is just as clear where it is placed during THE great tribulation. We repeat, stress, and emphasise that they do not use the language of the church. The church testifies to the grace of God. On these grounds alone it is impossible for this group to be the church.

THE SAVED OF ISRAEL:

Chapter 7 is a parenthesis between the sixth and seventh seals that, though being instructive, will not be commented upon here. Our attention is drawn to the sealed bondmen of God. It is here we see the grace of God even whilst He is dispensing wrath, and 144,000 out of Israel are saved, and the numberless crowd of gentiles.

We first study the 144,000 of Israel. In doing so we will only note what is relevant to the identifying of these people. Even though it is clear and specific that it is 12,000 from each of the 12 tribes of Israel some will still not accept the plain Word of God. Specific tribes are mentioned, and specifically they are Jews. Verse 4, says, "and there were sealed - of all the tribes of the children of Israel."

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Surely nothing could be clearer. This is particularly so when the next crowd seen is made up of gentiles. These cannot be from the church age for the following reasons.

1. "The seal of the living God" implies immunity from death.

2. Furthermore the seal on the forehead is public witness to the fact that the sealed belong to God.

3. Again they are called the "bondmen of our God", not sons.

4. The Christians seal is personal, private and it is the indwelling Holy Spirit.

5. The church is not divided. There is neither Jew nor Greek!

Looking closely at these four points the facts are that the 144,000 are Jews. It is probably correct to also say that the church, which is His body, is never treated or written about except as a whole unit. Again the church in local testimony is made up of believers in a locality and could be made up of Jew and Gentile, male and female. It gives witness to the unity of the body in heaven.

The church is sealed WITH (not by) the Holy Spirit, internal not outward and visible as is this group. To twist this group of 12,000 from the 12 tribes of Israel is plain wresting the scriptures. They are what the Word says they are 144,000 Jews. This group is Jew only therefore not the church.

Let us note the distinguishing features of this great multitude that are the saved of Math.24:14. The multitude's Characteristics being:

1. It was not numbered (Let us note this as a distinction. Not numbered like the Jews.)

2. Out of every nation, tribe, people, and language (all the different groups of all peoples, clearly

distinguishing them from specific Jewish tribes. This is a technical description used to imply universality.)

3. standing before the throne, not seated on thrones

4. standing before the Lamb not around Him

5. Washed their robes, and made them white in His blood ch.19:8 (Irrespective of who it is, every living

saved soul is saved by the blood of the lamb.)

6. Palm branches in hand, express joy of complete deliverance (the millennial temple Ezek.40:41),

Jno.12:13, Lev.23:40.

7. They cry "salvation to our God who sits upon the throne and to the Lamb" their struggles are over.

8. They come out of THE great tribulation.

9. Some try to make a distinction between the rapture of 1Thes.4, and this group and say, because there is a great multitude, there must be more than one rapture.

Search as you will, you will find only one rapture of the church, and that in 1 Thes.4. The first resurrection in the other hand will be discussed later. To try and make anything out of the number does a great disservice to the Great God of Grace and Salvation. Who would have the audacity to suggest that the going forth of "the gospel of the Kingdom" during the GREAT tribulation would produce no results? "My Word shall not return unto Me void". Furthermore please note it is not the gospel of grace but of the kingdom. Most certainly it is not the same thing. This gospel of the kingdom in Math.24:14 is that which produced the great crowd is certain because:

(a) It is preached in the time of Jacob's trouble or "THE GREAT TRIBULATION". Please note in a

corrected translation the definite article is used in Rev.7:14, meaning the one and only great tribulation.

See Math.24:21-22. It is not tribulation in general. This specifically is what is meant in this chapter of Revelation.

(b) The crowd is gentile in contrast to the Jews. On the other hand the church is made up of Jew and Gentile

10. One should also take up the matter of alleging that the crowd is in heaven before the throne. That they

are in heaven because they stand before the throne is not necessarily so. The woman (Israel) in

chapter 12 is also described as seen in heaven, but it is only where John saw her in the vision.

11. Washed their robes in the blood of the Lamb

12. Before the throne of God

13. Serve in the temple of God night and day. There is no temple, night or day in heaven.

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14. God spreads His tabernacle over them for bodily comfort. (All the indications are that they are on the

earth in their body, and not glorified in the heavenly places. The mere fact that the Lamb will tabernacle

over them (not dwell among them) to shade from the sun proves them to be on the earth, and not in heaven where there is no sun, chapter 22:5.

 

Another very important feature is the fact that they STAND before the throne, not seated on thrones. This is their moral position. Furthermore these stand before the throne as gentiles in contradistinction to the saved of Israel above, they are not seated in the heavenlies accepted in the Beloved. The church is heavenly in calling, is seated and has crowns.

That they are on earth is therefore evident. They stand before the throne and are not seated. "Before" indicates an approach to the throne as opposed to the church seated around the throne. They are two quite different things. Note also they are not enthroned or crowned. Palm branches indicate that it is an earthly millennial scene. They come out of THE great tribulation; the church will not go through the wrath of God as it is saved from it, 1 Thes.5:9.

At this point may we also state that they serve in the temple that distinguishes them from the bride or New Jerusalem where there is no temple, sun, or night. Note that He does not dwell among them, but spreads His tabernacle over them. A symbol of God's great care and grace is set forth in this act entirely suitable for an earthly people. Again we repeat," they shall not hunger any more, nor thirst any more; neither shall the sun fall on them, nor any heat." This definitely relates to the earth and quite distinct from the church's place in the heavenlies with, and in Christ. We would suggest that this group is the sheep in Math.25.

We have shown that this multitude is gentile, is on the earth, has come out of THE GREAT tribulation, and is not the church. There are a number of serious heresies associated with this group, and most have to do with trying to show that the group is the church, or even worse part of the church. Both are blasphemous as they charge the Lord with partiality towards His church or again that He will judge the church for sin a second time.

1. "Gathered out gentiles here ch.7:9: constitute the church".

Not true. The church is made up of Jew and Gentile. Above all it is one body with the Lord as Head, indivisible.

2. "It is not possible for the Lord to save such a crowd during the tribulation".

This is a terrible blasphemy. Would you dare limit, first the power of God, and second the grace of God. During the great tribulation the gospel of the kingdom is preached throughout the whole world. During this period the everlasting gospel goes out to the whole world. The two witnesses testify to the coming kingdom. Is God's arm shortened that it cannot save?

God forbid the thought. It behoves us at this time to look at the statement "the great tribulation". The word "the" in the Greek is a definite article and it does, and can only mean the specific one and only great tribulation. This is the second half of the 7 years. The church is saved from wrath.

Let us repeat the reasons why this group is not the church.

1. They are gentile only. The church is Jew and Gentile

2. They are on the earth and not in the heavenlies

3. They stand before the throne; not seated around the throne.

4. Their relief is from physical troubles not blessed in heaven

This group in ch.11:3 has been included because they were from the earth, witnessed in Jerusalem, and finally meet their death at the hands of the beast. There is much conjecture as to who the witnesses are. The writer's personal opinion is that they are Enoch and Elijah.

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1. It is appointed ....once to die"; but both were translated.

2. John the Baptist was not Elijah, but came in his spirit.

This is an opinion only, but the great fact is that, even though they witness in power and demonstration of the Holy Spirit, their witness is rejected by most. The world is hardened in its rejection. Whilst the two witnesses are safe in Jerusalem their brethren in faith and sorrow are passing through THE GREAT TRIBULATION. The two witnesses prophecy 1260 days. 30 days make a month, that is 42 months, making up the last three and a half years of the 70 weeks prophesied by Daniel.

It is of utmost importance to note the measurement of the temple that is to be rebuilt. The court is not to be measured! Why? Because on it now stands the Muslim shrine the dome of the rock. Plans are well formulated and vessels already made for temple service now! Little more need be said except that two witnesses cannot be the church or even represent it.

Before continuing on with the description of the 144,000 in this chapter we look at the context in which they are placed. You may remember that in the beginning of our notes we mentioned that there were two great parts to the book. The first part is from the beginning to ch.11:18, the second and last part is from ch.11:19 to the end.

The first part ends at ch.11:18 with the judgement of the dead; there is no historical action beyond that point. The second part opens with "the temple of God in heaven was opened, and the Ark of the Covenant was seen in His temple" and goes on to the end of the book.

Now it is also important to note that the chapters 11:19 to 15:4 are in parenthesis; this lies between the 7th trumpet and the 1st vial. We then have this passage in the second part, the third division, future, and the seventh section more lucidly describing the woman, the beast, and the fall of Babylon.

Most error in understanding the book of the Revelation of Jesus Christ is due to the fact that the interpreter's chronology is at fault. The first and most serious error is in mistiming the opening of chapter 4 as we have discussed previously in the notes. Again it is vitally important that the 7th section of the 12 sections of the book (see page 1) is located chronologically. That is, ch.12 - 14 is a connected prophecy in parenthesis.

The section between ch.11:19 and 15:4 is in parenthesis and is between the 7th trumpet and the 1st vial. As is quite often the case in prophecy the passages in parenthesis may fill in detail that has not been described in the chronological description. Mathew 24 is a case in point where the first 14 verses cover up to the end of the tribulation but from verse 15 the Lord goes back and gives detail not mentioned in the first piece of information. This parenthesis fills in just such detail.

Although it is a parenthesis it squarely falls during the time of the wrath of God and the Lamb being poured out on the earth. It shows the author of earth's sin, the human instruments who practice it, and God's intervention. We may have mentioned before, but we repeat it, because of so much misunderstanding concerning the love and grace of God for His children. He has baptised each believer into one body, and they are united to the Lord in heaven.

The church is saved from wrath. Wrath is judgement for sin. It is blasphemous to suggest that part of the church, washed in His blood, justified, and seated in the heavenlies should be punished, first by a time in history, and second for their own sin. Is not the blood of the Lord sufficient!

What is almost as bad is to suggest that there is more than one rapture of the church. The only possible way this could be arrived at is to misplace rewards for separate classes in the church.

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Furthermore it is a misunderstanding of plain English, or for that matter the original Greek, to believe in either a partial or more than one rapture. We read in 1 Thes.4: that "the dead in Christ shall rise first"...not some of the dead shall rise, and again "we which are alive and remain"...not some of us which are alive and remain. Some may say so but that's not proof of only one rapture. It all occurs once, at The Lord's descending shout, the voice of the archangel, and the trump of God! How many shouts, how many voices, how many trumps? One and ONE only!

All evil doctrine detracts from the glory of God! A partial rapture suggests, among other things, that we have to work for our heavenly location. Whereas it is the doctrine of demons to believe there is equality in this life and in the life to come, the doctrine of God teaches that there are rewards for service. There is not equality in service. If after having done all we are still unprofitable servants. What can we say! The point being made is that there is no equality in position before God, but there is certainly only one time noted for the rapture. The body is complete in heaven.

There is one body. Surely we are not suggesting dismemberment in a number of partial resurrections! How can we ignore the fact that the church is complete in heaven spiritually now?

What is being laboured is that the church is a complete entity, one with Him eternally. We are baptised into that body when we are born again; and will not be reunited body, soul and spirit in a piecemeal fashion. The scripture, and reason as well, does not support partial raptures based on rewards.

1. With the Lamb on Mt Zion

2. Having the Lamb's Father's name written upon their foreheads.

3. They sing a new song

4. No one except the 144,000 could learn the new song

5. They are BOUGHT from the earth that means a change of ownership as against redemption, which

indicates a change of state

6. They were morally pure

7. They follow the Lamb wherever He goes

8. Bought first fruits unto God and the Lamb

9. They have no guile and are faultless before God

There are three major reasons why this group is Jewish; first because they are associated with Mt. Zion, secondly the writing on the foreheads is the Lambs Father's name. If they were the church they would not need writing as they are sealed with the Holy Spirit, but if writing was needed it would have been their Father not the Lamb's Father. Thirdly the number 144,000 has Jewish connotations.

There have been those who say that this Mt Zion is in heaven because at the time of John's writing Mt Zion was in gentile hands. That statement is not true. However, in our discussions of Ch.4 the Greek phraseology left no doubt that the vision John saw was at some future date and this being so the argument is fallacious. Furthermore is appears that it is another step by the Lord in taking up His kingdom.

1. This vision is anticipative, not historical as is ch.11:15 and 12:10

2. The words "His Father" is never used when describing the relationship of christians to THEIR FATHER

3. Again the name of "His Father" written on their foreheads

4. The plain English interpretation can not possibly allow that these were children of the Father in the

christian sense

4. Surely "His Father" is Jehovah not allowing a father, child relationship

5. That the 144,000 here have a relationship with the Lamb is undeniable as every living person is saved

by the blood of the Lamb

Possibly errors in interpretation could be made because of the incorrect translation of verse 1 which should read: "having His name and the name of His father written upon their foreheads", which lends weight to the points noted above.

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We may also note that the new song is mentioned in ch.5:9 where He is proclaimed worthy through death. In ch.14:3 the new song may well be the same as in chapter 5 which was a hymn of praise intelligently understood by the singers. That the singers had to be in heaven is not at all established by this act, and why should not the redeemed on earth sign the same song, a song not understood by any unsaved. With speculation being disallowed in bible interpretation, the weight of evidence is against the 144,000 being the church, as it does not meet all the criteria. Most knowledgeable commentators believe the 144,000 are from the tribe of Judah alone. This also being allowed the numbered group cannot possibly be the church.

In this scene the Lord is just about to assume the throne and rule the world. He has come to the earth and will gather His people to Himself, the Jew first, and then the gentile. Where is Mt Zion? Sion is the South West hill of the city the oldest part of the city. It is the earthly Jerusalem! Please note the phraseology verse 2. "And I heard a voice out of heaven", now let us begin at verse 1. "And I saw, and behold, the Lamb standing upon Mount Sion". It becomes quite evident the seer is at the scene at Mount Sion. Then he says I heard a voice out of heaven. The very construction of the two sentences make it abundantly clear that he is seeing the gathering on mount Sion and had that been in heaven he would have said, 'I heard the voice of harp singers'. He did not. He specifically says the voice came out of heaven as if to emphasise the scene as being on the earth.

There are seven references to Sion or Zion in the New Testament:

1. Math.21:5, "Behold thy king cometh unto thee, meek, and sitting upon an ass..." This is a direct quote

from Zech.9:9, "rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem, thy king cometh

unto thee - upon a colt the foal of an ass." Both the place and people are clearly identified, Jerusalem and the Jews.

 

2. John 12:15, restates Math.21: above.

3. Rom.9:33, is a quote from Isa.8:14, where the Lord is the rock upon which the unbelieving Jew will

stumble, but "whosoever believeth will not be ashamed". Again Jerusalem and the Jews.

4 Rom.11:26, "there shall come out of Sion a deliverer, and shall turn away ungodliness from Jacob." This is from Isa.59:20, "and the redeemer shall come to Zion, and unto them that Turn from

transgression in Jacob". Clearly it is the same as all the other references.

5. 1 Pet.2:6, "Behold, I lay in Sion a chief corner stone, elect, precious". To the believer He is precious, but a trap to the unbeliever. This is a quotation from Isa.28:16. Again the place is Jerusalem,

but this time it has reference to the believer. We remember Calvary.

6. Heb.12:22, here the way to the city of the living God, is contrasted with the law and the fiery mountain. We have come via Zion where the chief corner stone was laid and onward and upward to the city of the living God, the heavenly Jerusalem.

The original Greek construction of the passage Heb.12:18-24, is very interesting.

1. The book shows the superiority of the Lord and His New Covenant over the law, and things associated

with the law. In this passage the severity of the law is contrasted with the grace poured out on the

church.

 

2. The contrast is commenced in v.22 with "but" a conjunction joining dissimilar phrases; the mountain caused fear, but at Sion we met the Lamb of Calvary and found peace. Not only so but we were introduced to the "city of the living God, the new Jerusalem, and to an general assembly and church of the first born, which are written in heaven, and to God the judge of all".

 

Sion is Jerusalem in Israel, the place where Christ was crucified. Then we have the Greek word "and" which makes a clear division between Sion, and the New Jerusalem. We, the church, are not left at Sion but move onward and upwards to the very throne of God. Look closely and you will see the description in this passage equates closely with Rev.4.

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In chapter 15 the Lord is about to return in power to the earth, but before doing so the fearful wrath of God, in the pouring out of the vials, is yet to take place. This is the open wrath of God upon the earth. It is of utmost importance to place the beginning of this chapter chronologically as this also may lead to error. The beginning of ch.15 lies near the beginning of ch.14 and certainly not at the end. The vision, which we are now considering, is most interesting; the seven vials are about to be poured out upon the earth, which is the direct wrath of God. Under each succeeding judgement the earth dwellers have become more and more adamant, totally opposed to all that God stands for, and totally committed to the scarlet woman and the beast. The fury of God is about to culminate in the coming events after which the Lamb comes in person to judge and make war in wrath unparalleled.

As an interlude or, a parenthesis within a parenthesis we are about to see the operative grace of God even in the awful scene of sin. We see sinners saved during this period. Truly grace does much more abound. No doubt we are studying this book to find the church, but in doing so we are led to greatly admire the God and Father of our Lord Jesus Christ as we see grace in the victors over the beast standing on the sea of glass and fire.

The sea of glass would imply a fixed state of holiness. In the Old Testament they had the laver, that had passed away, and now we have the permanent state of things. In this chapter we must note that the glass is mixed with fire for two reasons;

1. fire denotes judgement, and they were fully aware of the subject of the song of Moses where Israel was

saved through God's judgements on Egypt

2. fire could also denote trial through which these saints had passed. The Beast's triumph is in ch.13.7.

1. Those standing gained victory over the beast, his image, and the number of his name.

2. They stood on a sea of glass.

3. They had harps for earth's millennial praise Ps.149 & 150.

4. They sing the song of Moses and the Lamb.

To gain the victory these overcomers had not succumbed to the pressures of the beast or false religion, and very likely they paid for this with their life.

Their position is standing before the throne, not seated, hence morally fit for that position. The importance of standing is to show, that whatever the case, they were inferior to the church in rank who are seated and ruling with Him. Both of these things the church has. The standing ones do not. Having harps of God seems to differentiate them from those in chapter 14. Many have commented on the similar joyousness in the deliverance of Israel under Moses to that of the company in this chapter.

This similarity can be further noted in that they sing the song of Moses. The song in Exodus is a song about the triumph of God's judgements over the power of evil. This certainly applies here. The song of the Lamb is about the worthy one who died and rose again. Every saved soul will sing that song whether they be Old Testament, church, or tribulation saints. The complete song is consistent with a people who had weathered the storm of persecution from the Beast and his cohorts, and had seen the majesty of God in judgement, and are saved by the blood of the Lamb.

Probably the most important thing to notice in placing this group is their language that is totally suitable for the tribulation saints and equally as unsuitable for the church:

1. Great and wonderful are Thy works Lord God Almighty (no trace of any family relationship)

2. Righteous and true. Thy ways O King of nations (anticipative of His millennial reign)

3. Who shall not fear Thee and glorify Thy name, for Thou art Holy (not consistent, in this context, with a

church saint's worship)

4. For all nations shall do homage before Thee (anticipative of the millennium)

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No doubt this group had given their lives, and as with the souls under the altar, was looking forward to the day when the True King of the nations would displace the beast and his cohorts. This is not a direct anticipative event, or a major event in the future of the church. The church's major future event is to be seated with Christ in the heavenly places, bone of His bone, flesh of His flesh, reigning with Him. They will view all this from the thrones with Him.

Nothing in the text or related passages give evidence that this group is the church or part of the church. To find the church in Revelation in any other position than seated with Christ and ruling with Him is short of her stated position. Having harps of God seems to differentiate them from those in chapter 14. Many have commented on the similar joyousness in the deliverance of Israel under Moses to that of the company in this chapter.

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4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.

The scene is set for the Lord Jesus Christ to reign over the earth. It was prophesied in Daniel of the Old Testament.

where the thrones were empty now the Lord is about to rule with a rod of iron.

Now let us see the grammatical construction of this long sentence which begins with verse 4 and ends at the end of verse 5. There are three major thoughts:

1. I saw thrones and they sat upon them, and judgement was given to them

2. "And I saw the SOULS of them that were beheaded ... word of God"

3. "and which had not worshipped the beast..... in their hands"

The English translation may be ambiguous or vague and 3 groups not easily seen. The analysis of the English construction is necessary to prevent confusing the three thoughts, or scenes, or phrases. The tendency is to run the last two thoughts together and make only one group out of the last two. Comment was made that the Authorised version (A) is at least ambiguous so we will compare it to J N Darby's New Translation NT

A. "and I saw the souls of them that were beheaded"

NT "and the souls of those beheaded"

LIT and (I saw) the souls of such ones as were beheaded

"them","those" (hostis) = such ones as. Remember also the inclusion of the understood "I saw"

A. "and which had not worshipped

NT "and those who had not done homage"

LIT "and (I saw) such ones as had not worshipped the beast"

Again hostis is translated "those" in the NT version which is consistent. The Authorised version translates it "them" and "which" possibly leading to confusion.

To continue, we notice only one thought describing the original throne sitters that is "that judgement was given to them."

1. The next thought is the beheaded were seen

2. Then the overcomers were seen

3. The final thought in verse 4 is that the last two groups, the beheaded and the overcomers lived and reigned. The same word "lived" is used in 1 Thes.5:10, meaning resurrection.

Take note of verse 5, "the rest of the dead lived not again"

This analysis of the sentence has assisted us to understand the thoughts. At least it is basic to both the Greek and English construction. We will also note that "I saw" is also to be understood twice in the sentence as well. Now to the exposition.

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V.4 "I saw thrones;" In John's vision he saw thrones, plural more than one.

Obviously more than one throne so more than one seated, in fact the thrones are significantly not numbered at all. The important thing to note is that the very first thing John saw was a group seated on thrones. They were not about to be seated, but already seated.

This would indicate that this group had proceeded out of heaven with their Lord as described in the previous chapter. We will also note that the words "they" and "them" are used of this group which separates them from the proceeding two groups referred to as "those".

We are entirely reliant upon the scripture to discover who will be judges in the millennium, and we find that in conjunction with the Son only the apostles and the church is given authority to judge (krino) to determine, and so to pronounce judgement. In this sentence "judgement" is a noun, and is derived from the Greek verb above (krima) with similar meaning. See Math.19:28 and 1 Cor.6:2.

It is of critical importance to note that what John saw was souls. Remember the construction of the sentence must have the pronoun and verb, "I saw", as understood. It is not our part to twist the scriptures to fit our preconceived thoughts. It is repeated; the words "I saw" must be inserted to convey the plain English meaning of the sentence. This is the second group that is seen. Note again that the word is SOULS not people. This is so because two actions are seen relating to the second and third group.

The vision opens with a view of the souls of the two groups. First they are in fact without bodies. Then an action takes place in which body, soul, and spirit are reunited and they are said to "live" (zao) which obviously means resurrection. It is important to note that the word "live" (zao) can and does mean resurrection in 1 Thes.5:10. It would appear that John saw this happen before his very eyes.

Who are these beheaded ones? We can thank God that His word clearly identifies them. Note they were beheaded "for the witness of Jesus and for the word of God." This connects them with the souls under the altar who were slain for the word of God and the testimony they held, Rev. 6: 9-11. We will also remember that they were obviously slain in the first half of the tribulation during the persecution of the saints soon after the removal of the church to their Father's house.

The terrible persecution is due to the fact that, when the church goes the restrainer goes as well. Man has his evil way. They viciously hate the saints, and their testimony to the fact that the King was coming to set up His kingdom. "Make straight His paths". This period of the tribulation is described in the gospels Mathew, Mark, and Luke. Further light is also shed on this scene in 2Thes.2.

What a most unfortunate translation. As we have previously discussed the sense is, "and those who". The word," who", is (hostis), = "who were such as", and the sentence construction must have, of necessity, "I saw" as understood.

The literal translation now stands, "and (I saw) those who were such as had not...". This immediately makes the second and third groups clearly distinguishable. No doubt it is there in the Authorised version but unfortunately it may be ambiguous to some.

Just as the scriptures give us clues as to whom the second group is, so also does it give us the clues about the third. The description of the treatment of these martyrs coincides with the description in ch.13:15-17, second half of the tribulation. We now see a clear connection between these two groups when in ch.6:11 the beheaded ones were told that they would have to wait till, "their fellow bondsmen and their brethren should be killed as they were."

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As with the second group who were killed, exactly the same actions take place with this third company. They must have been dead, separate from the body, and were resurrected before John's eyes as verse 5 proves beyond doubt. Were the third group really dead one may ask? The answer is clearly, yes.

Verse 5, "but the rest of the dead lived not again till the thousand years were finished. That group two and three were not resurrected when John saw them is definite, otherwise the word "rest" would not have been used in this verse.

All were dead, the second and third groups and "the rest of the dead". The first two groups were resurrected unto life, and "the rest" left to judgement, as seen in verses 11 to 15.

We can definitely say the last two groups are not the church, and were resurrected as John watched, and that after the marriage supper of the Lamb. The first group, however, were already in the body and seated on thrones, and must have followed Him out of heaven. In fact in our notes, "Souls Under the Altar", we show conclusively that the souls under that altar are not members of the church and the last group were not the church either. Not only were they not the church, but also they were on the earth.

That they are on the earth is interesting because we see them sitting on thrones with Christ on the earth where they will live and reign for a thousand years during the millennial reign of the Lord Jesus Christ. Note however, judgement was not given to them. This is quite specific, whereas equally specific is the fact that the first throne sitters were judges.

Let us look more closely at the differences between the three groups.

Distinct differences are maintained between group one, and group two and three:

1. Group 1 were not resurrected at this time but were already in the body

2. Group 2 and 3 were resurrected at that time

3. Judgement is given to group 1 not the others

4. No description is given of the first group.

These factors are very important in determining who the groups are. As previously stated the last two groups are not the church. We also noticed that it is not said of the second and third group that they judge, only that they reign a thousand years. Above all the last two groups are resurrected after the marriage of the Lamb which is another indication that they are not members of the church. This is proof positive that the groups in ch.5, the souls under the altar and those mentioned in ch.13 15-17 are not the church. No one could seriously suggest that the Lord would only marry part of the church.

Who the first group is, is not directly stated. Further light is shed on this scene in Daniel ch.7:9-10 which is very important. Daniel saw the same thrones ready, but no one seated on them whereas in this scene the thrones are occupied. He did see, however, the Ancient of Days in His judgement aspect. From that we know, the Lord Jesus Christ Himself as the Ancient of Days, was with the three groups. We must keep in mind the most pertinent prophesied features of the church which were:

1. Eternally with the Lord, He the head and the church the body

2. She is to judge the world

3. She is to reign with Him

4. Forever with the Lord, where He is there they may be also.

When the Lord returns to the earth, of necessity, the church is with Him. When He reigns, they reign. When He judges, they judge. Therefore they would come with Him out of heaven. This accounts for the throne sitters already on thrones in chapter 20. In fact they have been enthroned from the time of the rapture first in chapter 4 and now on judgement thrones. The first group must be the church. This particular scene is quite different from the scene in ch.4 for those thrones are eternal in the heavens. Here they are for 1000 years only as the scene in ch.20 is one of judgement. Who better qualified to judge than the Lord Himself together with the church.

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With verse 5 we have noted three resurrections in scripture occurring at different times yet referred to as the first resurrection. The rest of the dead is the second resurrection to judgment:

1. The rapture of the church

2. The resurrection of the tribulation martyrs

3. The rest of the dead resurrected to judgement

All the groups have now been studied and only one which can possibly be the church is the 24 elders. We see however that the elders include the Old Testament saints who are also raptured in 1Thes 4. These are the two heavenly groups. All the other groups are clearly seen to belong on the earth. It behoves us, before closing these notes, to look at the marriage of the Lamb and the temple in Revelation.

Although we have mentioned them before it is well to restate their cause:

1. Ignorance of the doctrine of the "church which is His body" and the "church in local testimony".

These doctrines have been referred to in the text we must say again it is impossible to understand the book of the revelation unless these doctrines are known. The following errors result from this deficiency.

(a) Disunity of the body instead of oneness , Eph.4:4

(b) More than one rapture for the church, 1 Thes.4:11-18

(c) No eternal relationship, Husband and wife, Eph 5:23-32

(d) No eternal position with the Lord, Jno 14:3

It is therefore not possible to separate the church from the Lord or His love. Rom 8:38-39.

1 Thes.4 & 5 clearly show that the rapture of the church occurs before judgement of the earth (tribulation) begins. A common error is to misunderstand church doctrine and end up with partial and numerous raptures occurring at the mid or post tribulation period. The chronology is then wrong.

a. The rapture of the church and O.T. saints

b. The confirmation of the covenant, Dan.9.27, the beginning of the tribulation

c. The mid tribulation point "abomination of desolation", Math.24:15

d. The thrones set up and the commencement of the Lord's millennial reign, Rev.20:4.

e. The resurrection of the tribulation martyrs, Rev.20:4

Confusion also seems to exist about the "marriage of the Lamb" and the Temple in Revelation.

In Rev.19:6-10 there are two momentous facts, "the Lord our God Almighty has taken to Himself Kingly power", and the marriage of the Lamb. Confining ourselves to the marriage only we find in verse 6 that "I heard as it were the voice of a great multitude" which included all but the church as they mention that "His wife has made herself ready". This is His joy, not ours, and we notice that no details are given of it. This secret is revealed in Eph. 5:32 where clearly the bride is the church.

There are those who would interpose Israel for the church, but this can NOT BE so. Israel in the land was the wife of Jehovah (Jer.3:14-20; Isa.54:1), but we read the wife was divorced for her iniquity. Now carefully notice Lev.21:14, and compare it with 2 Cor.11:2 where Israel is no longer a virgin and the church is the virgin espoused one. In any case Israel's blessing are on earth and the church in heaven.

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Who is the Bride? Absolutely no doubt it is the church, that is all believers between Acts 2, and 1 Thes.4:17. At this point the 24 elders divide between the church, and the friends of the Bridegroom. Now Math.11:11, and Heb.11:40 show there are special blessing for the saints of this dispensation, and other blessings for all saints. We see the elders disappear as the various companies of saints take their allotted place in relation to the Lamb. The church , NEAREST and DEAREST to Him, complete as His body and bride eternally joined as He presents her to Himself. This is a very private matter. More oil of gladness is poured upon His head than ours Heb.1:9. His wife has made herself ready! We must all stand before the bema and our life reviewed with respect to service. In private all is set right. We appear before Him crowned and glorified. 1.Cor.15:43, we pass from the bema into His presence as His bride and wife for ever.

In this book there are two temples mentioned:

1. The temple in heaven Rev 21:22, "and I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

2. The reconstructed temple of stone in Jerusalem built after the rapture.

Temple worship is strictly Jewish with the centre in Jerusalem. In A.D 70 the Romans destroyed the

Temple leaving not one stone standing upon another, Math. 24:2, and the Jews dispersed throughout the whole world. It will be rebuilt after the rapture, Rev. 1:1,2.

With respect to the seemingly impossibility of the Jews ever returning to their own land after almost 2000 years we find that in our time they have returned, and that in fulfillment of the prophecy in Isa.18.

There are at least 15 references to "temple" in the book and some will be explained below.

In this passage the reference is made as a reward to the overcomer in Philadelphia, "him will I make a pillar in the temple of my God." Temple of my God refers to the sanctuary above. The reference is to the brazen pillars in Solomon’s temple in Jerusalem. They were given a name Jachin meaning establish, and Boaz, strength. The Philadelphian believer, weak and tried, cast out by nominal christianity would be established and made strong in the eternal heavenlies. What an encouragement.

It may be of interest to note that one of the promises to the saints of Philadelphia was, " I will also keep thee out of the hour of trail which is about to come upon the whole habitable world, to try them that dwell upon the earth". This same promise is to every believer, but notice it says "kept from it", not "kept through it". No church age believer goes through the tribulation.

Previously, in these notes, we have studied this group to discover that they are on the earth, and the temple in Jerusalem. The scriptures indicate that this temple will be very active during the millennium.

3. Rev. 11:1-2

This is a most interesting reference and of great importance to "the children of light, and children of the day", I Thes.5.

First we notice that the temple was measured in Ezek. 40:3, and the city was measured in Zech1:16, both the city and the temple were measured for God's appropriation in the millennium. Please note the court was not to be measured, and we note that the court is now the Muslim dome of the rock mosque. We believe this temple must be rebuilt for the tribulation period, but not the court. This awaits the millennium and the Lord to rule the nations. May we add this that the Jews have everything ready to build the temple this very day.

"and the temple of God in Heaven was opened, and the ark of His covenant was seen in the temple;" this quotation is very often not understood, and some commentators conclude that there is a temple and an ark in heaven.

Remember the Seer said "I saw no temple therein", Rev. 21:22, so what moral value and lessons can we learn from it.

(a). That God about to take up the interest of His ancient people the Jews.

(b). Second the ark of His covenant containing the law tells of the His rich grace to those people.

Concerning the ark, Ezek. 3:16 clearly tells that the ark will no longer have any connection with them and will not be brought to light. We know that the ark was a sign of the grace of God to Israel Josh. 3:14-17, but to the heathen it was judgement, 1 Sam.5. The temple and ark in heaven is symbolical.

Again the symbolism is maintained except this time we see that from the temple comes judgement to the earth dwellers. From the literal temple such judgements do not emanate.

Again we note that from ch.11:19 to ch.19, the temple and not the throne is the source of the judgements upon the earth. Whereas in ch.11 the ark was mentioned, this time it is the "temple of the tabernacle of testimony (witness). A witness to the rights of the creator God so widely denied. Apart from this unique description of the temple this reference is symbolic not literal.

This is similar to the last reference 5 and 6 except we note that this time he heard a "great voice" coming from the holy of holies. The voice says "pour out" not sprinkle "wrath" The same voice says at the completion of the pouring out of the vials, "it is done".

Here we see that there is no temple in heaven as the Lord God Almighty and the Lamb are the temple of it. What full and free access to God granted to all!

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