the elect

Revelation 14:1-5. The activity of the 144,000 (Part 2)

POST OVERVIEW. A detailed study of Revelation 14:1-5 where the 144,000 are with the Lamb on Mount Zion. This study explores the details of this scene and discerns the timing of these events.

This article will be included in a future larger work called “Studies in Revelation.”

See also Post #692 (2/8/2024) which addresses Rev. 7:1-8.

CONCLUSIONS FROM STUDY OF REV. 7:1-8

In the previous part of this study in Rev. 7:1-8 we made two important conclusions.

First, “the 144,000” represents all the elect, all the redeemed of all time. The 144,000 represents all those who will ever be justified by faith, all those who will ever be born again, all those who will ever pass from death to life (John 5:24), all those who will ever be called and justified and glorified (Romans 8:30). The 144,000 represents all old covenant saints (twelve tribes) together with all new covenant saints (twelve apostles), “a great multitude which no one could count.”

Second, we concluded that this picture of “sealing” in Rev. 7:2-4 is giving us a picture of God choosing His elect “before the foundation of the world” (Eph. 1:4) and then giving them an invisible “seal” identifying them as chosen by Him.

So, the sealing of the 144,000 is the figurative identification, in eternity past, of all the bond-servants of God of all time, the setting apart of those who will be purchased by the blood of the Lamb (Rev. 5:9; 14:3), who will be called and justified (Rom. 8:30) and who will be glorified (Rom. 8:30; Rev. 7:9).

OBSERVATIONS FROM REVELATION 14:1-5

We will keep in mind that the 144,000 we see here in Rev. 14:1-5 are the identical group that we saw in 7:1-8 but at a different point in time. That means that the crucial interpretive task for this passage is to determine when this takes place.

14:1. In this vision, the Lamb (the glorified Jesus Christ) is “standing on Mount Zion” (Mount Zion represents heaven) with the 144,000.

THE LAMB IS STANDING. Notice that the Lamb is standing. Psalm 110 describes the reign of the Messiah on the last day and, according to Psalm 110:1, the Lord (Adonai, Jesus) was to sit at the LORD’s right hand until His enemies were made a footstool. Since in this scene the Lamb is no longer sitting at the LORD’s right hand but is now standing, we conclude that He is getting ready “to rule in the midst of His enemies” (Psalm 110:2). The Lamb is standing on Mount Zion as He prepares to mount His white horse (Rev. 19:11) and to come from heaven to judge the nations.

THE NAME HAS REPLACED THE SEAL. Remember that previously the 144,000 had the seal of the living God on their foreheads (7:3), but now, instead of a seal, that same group has the name of the Lamb and the name of His Father written on their foreheads. What is the meaning of the seal being replaced by the name?

Our study of Rev. 7:1-8 revealed that the invisible “seal of the living God” was given to identify those who had been chosen before the foundation of the world for salvation (Eph. 1:4). This seal, invisible to man but visible to God, remained on each individual believer to identify them as those who were predestined for glorification (Rom. 8:29-30) until their glorification was realized. So, when the elect person was “dead in their trespasses and sins” (Eph. 2:1), they were identified by the seal of the living God. When by grace he was saved through faith (Eph. 2:8), he was still marked with the seal. When he physically died and departed to be with Christ (Phil. 1:23), the seal continued to identify him. But at the resurrection, this elect person received his eternal glorified body and the intended end of his sealing had finally been realized. With his glorification, the final state of salvation had been reached and there was no longer any need for an identifying seal. Thus, where once there had been a seal, there was now “His name and the name of His Father” on the saint’s forehead. What we see, then, in Rev. 14:1 is the Lamb, the glorified Lord Jesus, standing in heaven amidst all His glorified saints.

There is other evidence in this passage that confirms that “the 144,000” represents all the elect and that, in this scene, the 144,000 have been glorified.

ALL THE REDEEMED. We observe that in Rev. 14:3, “the 144,000 had been purchased from the earth.” But we also see that in Rev. 5:9, they sang a new song to the Lamb, “You were slain and purchased for God with Your blood men from every tribe and tongue and people and nation.” Then in Rev. 14:4 we read again of the 144,000, that “these have been purchased from among men as first fruits to God and to the Lamb.” The point is that, in each occurrence, those who have been purchased represent all the redeemed.

GLORIFIED SAINTS. Since the 144,000 are in heaven with the glorified Lamb, they, too, must be glorified (for “flesh and blood cannot inherit the kingdom of God,” 1 Cor. 15:50).

So, again, in Rev. 14:1, we can see that this scene pictures the Lamb, the glorified Lord Jesus, standing in heaven amidst all His glorified saints.

WHEN DOES THIS SCENE TAKE PLACE?

We have identified what the various elements of this scene represent and now we are in a position to determine when this scene takes place. The fact that we see glorified saints means that the resurrection has taken place when the saints received their glorified bodies. In Revelation, glorified saints appear either on the last day or in eternity in the new heaven and the new earth. We know that this scene does not take place in the new heaven and the new earth because the Lamb (Jesus) is standing on Mount Zion (14:1) as He prepares to complete His work of judgment on the unrighteous (see “THE LAMB IS STANDING” above). Therefore, this scene must take place on the last day. In fact, this scene figuratively presents the glorified saints after they have been “caught up together to meet the Lord in the air” (1 Thess. 4:17) in the resurrection. The Lamb is acting as the glorious warrior-King, marshalling His army of saints around Him (Psalm 110:3; see also Psalm 149:5-9) as He waits for heaven to open. And when heaven opens and the Rider on the white horse appears (Rev. 19:11), He will be followed by the glorified 144,000 because “these are the ones who follow the Lamb wherever He goes” (Rev. 14:4). That will be the time when Jesus comes with all His saints (1 Thess. 3:13), when “God will bring with Him (Jesus) those who have fallen asleep in Jesus” (1 Thess. 4:14). The glorified saints will be “the armies which are in heaven, clothed in fine linen, white and clean, following Him on white horses” (Rev. 19:14). What we see, therefore, is that this scene in Rev. 14:1-5 takes place just after the resurrection and just before the coming of the Lord Jesus in judgment.

CONCLUSION

Our study has revealed that the 144,000 represents all the elect, all the redeemed, all those chosen by God for salvation. There are two appearances of the 144,000 in Revelation. The first appearance, in Rev. 7:1-8, pictures the setting apart (“sealing”) of all of God’s people for salvation in eternity past (see also Eph. 1:4, “chosen”), while the second appearance, in Rev. 14:1-5, represents all the saints, all the redeemed, now glorified in heaven after the resurrection and just before they follow the Lord Jesus as He comes to judge the earth (Rev. 19:11-21).

Soli Deo gloria            rmb                 2/8/2024                     #693

Revelation 7:1-8. The activity of the 144,000 (Part 1)

POST OVERVIEW. A detailed study of Revelation 7:1-8 and the sealing of the 144,000. This study explores the timing of this “sealing,” the identification of the 144,000, and the nature of “the seal of the living God” in this scene. (The 144,000 also appears in Rev. 14:1-5. This will be another post.)

This article will be included in a future larger work called “Studies in Revelation.”

See also Post #693 (2/8/2024) which addresses Rev. 14:1-5.

THE PRIMARY INTERPRETIVE TASK

We encounter the 144,000 only in Rev. 7:1-8 and in Rev. 14:1-5. As is typical of the prophecy of Revelation, the primary interpretive tasks for the reader are discerning when these two scenes take place and who or what is represented by the figurative elements of the scene.

PRELIMINARY COMMENTS. Before we begin to dig into the text, we will make a few general comments. First, these two appearances of the 144,000 represent the same group of people. In other words, whoever the 144,000 represents in 7:1-8, it represents the identical group in 14:1-5. Second, we assume that the number 144,000 has figurative significance and is not to be taken literally. Third, knowing that numbers in Revelation often have symbolic meaning, we will begin our exploration of these two passages by noticing that the number 144,000 is the sum of twelve times twelve times one thousand. Twelve is significant because it recalls the twelve tribes in the Old Testament and the twelve apostles in the New Testament. In Revelation, the number one thousand represents a large unspecified number. Therefore, one possible interpretation of what the 144,000 represents would have something to do with a really large number of people from the Old Testament era and from the New Testament era. Fourth, in both appearances, it is clear that the 144,000 represents saints. In 7:3, the bond-servants of God are going to be sealed on their foreheads and in 14:1, they are standing with the Lamb on Mount Zion, “having His name and the name of His Father written on their foreheads.” Thus we know that the 144,000 are certainly redeemed.

OUR INTERPRETIVE APPROACH. Because the 144,000 in Rev. 7:1-8 is the identical group that is presented in Rev. 14:1-5, we can use clues taken from either appearance to help us identify who this group represents. Also, whatever is true of the group in one appearance must be true of the group in the other appearance, because it is the identical group in both scenes.

Our next step will be to simply read the two passages carefully and observe what we see occurring there.

OBSERVATIONS FROM REVELATION 7:1-8

7:1. Four angels are “holding back the four winds of the earth, so that no wind would blow on the earth or on the sea or on any tree.” (A figurative picture, but the meaning is unclear). Reading ahead, we see that these winds, once released, will “harm the earth and the sea” (7:2) and will “harm the earth and the sea and the trees” (7:3). Thus these winds represent a threat of harm.

7:2. John “saw another angel ascending from the rising of the sun (the east), having the seal of the living God.” Who is this angel who is ascending and who has “the seal of the living God” in his possession? Also, to what “angel” would the living God entrust His seal?

And we also must ask, “What does this ‘seal of the living God’ represent?” It must be of immense significance, for not only is it the “seal of the living God” but history cannot move forward until this sealing has been accomplished. These are clues to what this seal represents.

7:3. The angel ascending from the rising of the sun (7:2) cried out to the four angels, “Do not harm . . . until we have sealed the bond-servants of our God on their foreheads.” The interesting word here is “we” (see Genesis 1:26; 11:7). It seems that this “angel” is working together with the living God to seal the bond-servants of God. Again we ask, “Who is this ‘angel’ that shares the responsibility with God of sealing His bond-servants?” We conclude that this “angel” represents Jesus. Thus we see that Jesus and the living God are both involved in this sealing of the bond-servants of God. This gives us more information about what this “seal” represents.

SEALED PASSIVELY. It is also worth noting that the sealing of the bond-servants is accomplished by the living God without the active participation of those who were sealed. That is, the 144,000 were passive in their sealing. This is a clue to what the seal represents.

ALL ARE SEALED. We read that “the bond-servants of our God” were sealed (7:3, 4). We ask then, “Are these who are sealed all of ‘the bond-servants of our God’ or just some of ‘the bond-servants of our God?’” The only answer that makes sense is all. It must be that all the bond-servants of God were sealed with the seal of the living God. Now we think, “What ‘seal’ would Jesus and the living God apply to all the bond-servants of God?” This, too, is a clue to what the seal represents.

IDENTITY. The identity of “the bond-servants of our God” is not difficult to determine. In Rev. 11:18 we read, “the time came to reward Your bond-servants the prophets and the saints and those who fear Your name, the small and the great.” Again in Rev. 19:5, “Give praise to our God, all you His bond-servants, you who fear Him, the small and the great.” Thus, as we suspected, “the bond-servants of God” is just a phrase for believers, for the redeemed, for the disciples of the Lord Jesus.

REVIEW. We should take a moment to review what we have learned so far.

  • The bond-servants are sealed together at the same time as a group.
  • All the bond-servants of God are sealed with the seal of the living God.
  • The 144,000 are passive in this sealing. That is, they are sealed by the will of the living God alone.
  • “The bond-servants of God” simply means believers (the elect, the redeemed).  
  • The 144,000 represents the full number of believers (proving that 144,000 is figurative).
  • The angel “having the seal of the living God” appears to represent Jesus.

We have gone through the passage very slowly and deliberately, making observations and venturing a few interpretations, but we must still answer three crucial questions.

  1. What does this sealing of the bond-servants of God mean? What is its significance?
  2. What or Who does the 144,000 represent?
  3. When does this sealing of the bond-servants of God take place?

CONCLUSIONS

First, since “the bond-servants of God” represent the full number of believers, we conclude that “the 144,000” represents all the elect, all the redeemed of all time. The 144,000 represents all those who will ever be justified by faith, all those who will ever be born again, all those who will ever pass from death to life (John 5:24), all those who will ever be called and justified and glorified (Romans 8:30). The 144,000 represents all old covenant saints (twelve tribes) together with all new covenant saints (twelve apostles), “a great multitude which no one could count” (7:9).

Second, as we consider the characteristics of the “seal of the living God” and what event of redemptive history this sealing could represent, we conclude that Rev. 7:2-4 is giving us a picture of God choosing His elect “before the foundation of the world” (Eph. 1:4) and then giving them an invisible seal identifying them as chosen by Him.

So, the sealing of the 144,000 is the figurative identification, in eternity past, of all the bond-servants of God of all time, the setting apart of those who will be purchased by the blood of the Lamb (Rev. 5:9; 14:3), who will be called and justified (Rom. 8:30) and who will be glorified (Rom. 8:30; Rev. 7:9).

Soli Deo gloria            rmb                 2/5/2024                     #692

Isaiah Series 02: Who is “Israel”?

POST OVERVIEW. A post in “The Isaiah Series,” a series of devotional studies based on selected passages from Isaiah 41-66. Each devotional study will seek to reveal the beauty and the power of Isaiah’s prophecy and will interpret the meaning of the passage so that the disciple of Jesus is encouraged.

This study examines the two possible identities and interpretations of “Israel” in Isaiah 41-66.

NARRATIVE HISTORY AND BIBLICAL PROPHECY

NARRATIVE HISTORY. When reading the Pentateuch and the historical books of Joshua through Nehemiah, we are reading narrative history. These are factual accounts of what took place in the lives of the patriarchs, the kings, the prophets and select other people, and of how God led and interacted with His people, the twelve tribes of the children of Israel in the land of Canaan, the physical descendants of Jacob. Because these are factual, historical narratives, we use a literal interpretive lens. That is, we assume that the events literally happened as described by the biblical authors and we interpret the proper names literally, as representing the actual person or country or place. For example, if you read the word “Babylon” in an account from the book of 2 Kings, you assume that the story is about the people of the Chaldeans who lived in the north beyond the river Euphrates. You would think about a literal kingdom and people group and king and so on. Likewise, if you read the word “Israel” in the book of Numbers, you would understand that the author (Moses) is referring to the literal nation of Israel, the twelve tribes of the Hebrews who came out of Egypt and settled in Canaan. In virtually all occurrences in narrative literature, “Israel” means ethnic Israel, the nation of the Hebrews, the physical descendants of Jacob. There would need to be a strong reason for you to interpret “Israel” otherwise.

BIBLICAL PROPHECY. With the book of Isaiah, however, the Bible enters a new genre called biblical prophecy, and this new genre requires a new interpretive lens. When reading biblical prophecy, we must be alert for figurative and symbolic meanings rather than simply the literal. But the task of interpreting prophecy is more complex still because, even when the student correctly identifies the use of a figure or a symbol, the student must then determine the meaning of that figurative or symbolic word.

This process is the essence of interpreting biblical prophecy. When reading a given passage, the first question is, “Is this passage speaking figuratively or literally?” If figuratively, the second question is, “What do the symbols mean or what do the figures represent?” Once the meaning is determined, the third question is, “Based on the meaning of these symbols, what is the message that we are to take from this passage?” It is necessary to become skilled at this interpretive process if we are to mine the true riches of biblical prophecy.

THE IDENTITY OF “ISRAEL” AND “JACOB” IN ISAIAH 41-66

There are many examples of symbolic and figurative meanings in biblical prophecy, but perhaps the most significant example is the meaning of “Israel.” In our study passage of Isaiah 41-66, we will find that the word “Israel” (and its aliases or synonyms*) occurs many times, but the meaning of “Israel” is not the same in all cases. Correctly determining the intended meaning of “Israel” in Isaiah 41-66 is crucial to understanding the prophet’s message, both in individual sections and overall, because “Israel” has major theological and redemptive-historical significance. If we correctly interpret what the LORD is saying through Isaiah, we will find the beauty and the power of the LORD’s plan and we will see that plan unfolding in both Old and New Testament. If, however, we get the identity of “Israel” wrong, we will be confused about what the Lord is doing and about how and when Isaiah’s prophecies are ever fulfilled.

“ISRAEL” – MEANING 1. LITERAL – NATIONAL, ETHNIC ISRAEL

The first meaning of “Israel” is the literal one. There are times in Isaiah when “Israel” means the same thing that it means in an historical narrative. That is, sometimes “Israel” is to be understood literally, referring to ethnic Israel, the nation of the Hebrews, the twelve tribes that came out of Egypt and settled in the Promised Land, the physical descendants of Jacob.

There are several characteristics about ethnic Israel which will help the student identify this meaning as the correct interpretation of “Israel” for a given passage. The most prominent characteristic is ethnic Israel’s persistent rebellion and disobedience. When the text is addressing Israel in their sin and rebellion and idolatry, we can assume that the prophet is speaking to national Israel. Also, if the text is speaking about an historical event that is occurring or has occurred, ethnic Israel is in view. Finally, this meaning of Israel has a temporary existence, since the idea of ethnic Israel came into being in Genesis 32:28 when “the man” who had wrestled with Jacob renamed him “Israel.” If the prophet is referring to Israel in temporal (not eternal) terms, he is speaking of ethnic, national Israel.

Usually this “Israel” which refers to ethnic Hebrews, to the physical descendants of Jacob, does not have aliases. These are “the sons of Israel,” “the house of Israel” or simply “Israel.”

“ISRAEL” – MEANING 2. FIGURATIVE – TRUE, ELECT ISRAEL

The second possible meaning of “Israel” uses the name as a figurative reference to true Israel, to those who were chosen by God for salvation before the foundation of the world. In this case, “Israel” is referring to the elect, to those who will be called to salvation and who will be justified and glorified (Romans 8:30). For them, the LORD is a Redeemer and a Savior, and so they are redeemed and saved in time. True Israel is eternal, having existed in eternity past when God elected them to salvation (Eph. 1:4) and true Israel is going to exist forever in the new heaven and the new earth as those who will be worshiping before the throne and before the Lamb forever and ever (Rev. 7:9-17).

We will see in our study of Isaiah 41-66 that true, eternal “Israel” has a number of aliases (synonyms), including “Jacob,” “Judah,” “Jerusalem,” Jeshurun,” and so on. We will make note of them as we progress through our studies.

Also, since in Isaiah we have entered the realm of biblical prophecy and are using our new interpretive lens, we now expect to encounter figurative and symbolic meanings in our study. In fact, as we progress through our studies in Isaiah, we will find that the figurative has become our default interpretation and that “Israel” as the elect of the LORD is our expected understanding of the passage.

SUMMARY

This article has presented that the idea that, in the prophecy of Isaiah, it is necessary for the student to correctly determine the identity of “Israel” in a given passage. “Israel” can be interpreted literally as meaning the twelve tribes of the Hebrews, the physical descendants of Jacob or it can be interpreted figuratively as meaning true Israel, the elect of God. Some characteristics of each of these two identities were given to help in determining which one might be correct for a given text.

In the next article, we will begin our studies with Isaiah 41:8-16 and see an application of this “identity of Israel” question.

Soli Deo gloria            rmb                 12/27/2023                 #687

He will redeem Israel from all his iniquities (Psalm 130:8)

POST OVERVIEW. A detailed exegesis of Psalm 130:8 with the objective of discovering the identity of “Israel,” the entity whom the LORD promises to “redeem from all his iniquities.”

Psalm 130 begins with the psalmist in the lowest of the depths, crying to the LORD in his iniquities, but the psalm finishes with the joyous shout of the redeemed. “Israel” hopes in the LORD because of His lovingkindness (Hebrew “hesed”) and His abundant redemption (130:7). The crescendo occurs in the last verse when the LORD’s promise is proclaimed: “He will redeem Israel from all his iniquities” (130:8). The LORD has heard the cry of His servant and has granted him redemption from all his iniquities. By His mercy and His lovingkindness, the LORD has pulled His penitent servant “Israel” from the misery of guilt to the joy of full redemption. This is certainly salvation language, and it is certain that the “Israel” of verse 8 is saved.

INTERPRETIVE CHALLENGE

As we reflect on this last verse of Psalm 130, we are faced with an interesting interpretive challenge. For while the psalmist begins as one person crying to the LORD for forgiveness (“Out of the depths I have cried,” “hear my voice,” “my supplications,” “I wait,” “I hope”), he concludes the psalm as a member of the group “Israel” exhorting all “Israel” to hope in the LORD and communicating to “Israel” the promise that the LORD “will redeem ‘Israel’ from all his iniquities.”

THE INTERPRETIVE CHALLENGE STATED. (Short form) “Who is the ‘Israel’ of verse 8?” (Expanded form) Since it is clear that, in Psalm 130:8, “Israel” is promised redemption from all his iniquities, and by definition, “redemption from all iniquities” means salvation, it is theologically important to clearly identify who this “Israel” is. Who is in this group “Israel” who will be redeemed from all their iniquities?

THREE POSSIBLE IDENTITIES FOR ISRAEL

Beginning our interpretive task, then, I would maintain that, in the Bible, there are three possible identities for “Israel.” First, “Israel” could refer to Jacob, the man who wrestled with God and with man and prevailed (Gen. 32:28). But second, “Israel” could also refer to the nation made up of the twelve tribes of Israel. That is, this could be the ethnic group known as the Hebrews, the physical descendants of the patriarch Jacob. The third option would be that this “Israel” refers to all the elect, to all those chosen by God for salvation before the foundation of the world (Eph. 1:4-5; see also Rom. 8:29-30; 9:8, 23-24).

So first, does this “Israel,” refer to the patriarch Jacob, who was named Israel? No, it does not. The exhortation in verse 7 to “hope in the LORD” makes no sense if it is made to a man who had been dead hundreds of years when this psalm was penned.

Next, could this refer to national Israel, to the ethnic group known as the Hebrews? No, it could not. While it is true that some of the Hebrews in the Bible were redeemed from their iniquities, the biblical record in both Old and New Testaments is very clear that the majority of people in national Israel perished. Just one example among many is in Numbers 14 when, except for Caleb and Joshua, the entire multitude of the sons of Israel coming out of Egypt rebelled against the LORD and therefore died in the wilderness (see also Psalm 95). But in addition to those Hebrews who perished as recorded in the pages of Scripture, virtually all Jewish people (ethnic, national Israel; Jews) who have lived in the last two millennia have not been redeemed but have died in unbelief. In no way, then, can the “Israel” of Psalm 130:8 refer to national, ethnic Israel.

“ISRAEL” IN PSALM 130:8 REFERS TO THE ELECT

Is it possible, then, that the “Israel” in Psalm 130:8 is referring to the elect? Yes, I think it is. In fact, I think “Israel” must refer to God’s elect, to those whom God has chosen for redemption (salvation) in eternity past. “Israel” must refer to God’s elect because only these people fit the words of the verse.

Consider first that Israel, as an entire group, is exhorted to “hope in the LORD” (130:7a). This hope is not the world’s baseless “hope” that somehow, despite all appearances to the contrary, everything will work itself out for my personal happiness. Rather, biblical hope is the conviction that the LORD who loves me will certainly fulfill all His promises to me, and so I can trust in Him as I wait for Him to work out His will. But remember that “God causes all things to work together for good (only) for those who love God, who are called according to His purpose” (Rom. 8:28). Those whom God calls are certainly His elect (Rom. 8:30).

Notice also that the basis of Israel’s hope (130:7a) is the LORD’s lovingkindness (130:7b). Now, the LORD’s lovingkindness is His covenant love given to His chosen people, and this in the sense that these chosen people are forever His. Those who have by faith received the LORD’s lovingkindness have a reason to hope, because all His promises are given for them and they are all “yes” (2 Cor. 1:20). But all these terms, of “covenant love” and “promises” and “hope,” are poured out in the hearts of His elect through the Holy Spirit (Rom. 5:5).

It is also clear that “will redeem” is equivalent to “will save.” The LORD will save (all) Israel from all his iniquities (modified 130:8). It follows that, if Israel is saved from all his iniquities, then Israel is also forgiven of all his iniquities. But consider this, that in the Bible, there is only one group of people in which every member of the group is forgiven of all their iniquities, and that group is the elect. Those whom God has chosen will come to faith in Christ and will be forgiven of all their iniquities.

CONCLUSION. Based on these considerations, our conclusion is that “Israel” in Psalm 130:8 is referring to the elect, to those chosen by God for salvation before the foundation of the world (Ephesian 1:4). In this instance, “Israel” is the name for God’s elect.

PROFOUND IMPLICATIONS OF THIS INTERPRETATION

A moment’s reflection will make clear that there are far-reaching implications and applications from this discovery. That, in at least some instances in the Scriptures, the word “Israel” can refer to the elect of God, to those chosen by God for salvation in eternity past, gives a new dimension especially to prophetic passages in the Old Testament. We will explore some of these ideas and implications in a follow-up post in the near future.

Soli Deo gloria            rmb                 12/15/2022                 #600

The elect, the believing, and the one the Father draws (John 6:39, 6:40, 6:44)

NOTE: This article is a detailed study of three verses from John chapter 6 about those whom Jesus will raise up on the last day in the Resurrection. The result is fascinating, as my study revealed how God the Father ensures that all His elect will certainly come to believe in Jesus, the Son, and be raised up on the last day. I hope you find it an edifying study. rmb

Who are the ones that Jesus will raise up on the last day?

John 6:39 – “This is the will of Him who sent Me, that of all that He has given Me I lose nothing but raise it up on the last day.”

LOOKING AT THE VERSE:

Who are “all that He has given Me?” These are all the elect (righteous) of all time whom God has chosen for salvation before the foundation of the world (Ephesians 1:4). These have been given to the Son by the Father.

What will Jesus do with all those whom the Father has given to Him? He will raise them all up on the last day. This “raise up” is certainly the Resurrection. Jesus even adds emphasis by saying that, of all that the Father has given Him, He will lose nothing. All the elect will be raised up on the last day. All the elect who are living will be resurrected, and all the elect who have died will be resurrected. Jesus makes no distinction between the living and the dead in terms of whom He will raise on the last day. “All that He has given Me” will be raised up on the last day. Thus, the Resurrection of all the elect occurs on the last day.

John 6:40 – For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day.”

LOOKING AT THE VERSE:

COMMENTS: At first glance, it might seem that Jesus is just repeating Himself, but that is not the case. Jesus is teaching that the Resurrection of the righteous is two sides of the same coin. In John 6:39, our Lord stated that He will raise up “all that the Father has given Him” on the last day, and it is clear that the expression “all that He has given Me” refers to all the elect. Thus, in John 6:39, Jesus is talking about God’s sovereign decree of election and declares that He will raise up all the elect on the last day. But in John 6:40, we are looking at the righteous through the lens of believing unto salvation.

Notice that in both verses we read of the “will of the Father.”

In John 6:39, “the will of Him who sent Me” is that Jesus will raise up on the last day all that the Father has given Him (all the elect). This is the Resurrection of all the righteous.

In John 6:40, “the will of My Father” is that Jesus will raise up on the last day everyone who beholds the Son and believes in Him. And this is the Resurrection of all the righteous.

“ALL THAT GOD HAS GIVEN JESUS” EQUALS “ALL WHO WILL BELIEVE IN JESUS“

We know that the will of the Father will always come to pass (Psalm 115:3; Ephesians 1:11). Now, since it is the will of the Father, we know that all that He has given Jesus will be raised up on the last day (6:39), and, since it is also the will of the Father, we know that everyone who believes in Jesus will be raised up on the last day (6:40). What Jesus is teaching here is that “all that the Father has given the Son (6:39)” is identical with “everyone who beholds the Son and believes in Him (6:40).” Everyone who will ever behold the Son and believe in Him unto eternal life was given by the Father to the Son in eternity past, and all whom the Father has given to the Son will behold the Son and believe in Him unto eternal life. In simpler terms, we could say, “All the elect equals all who will ever believe.”

But this presents us with a difficult question. “How can the Father make sure that all those whom He has given to the Son will actually believe in the Son?” For election does not save. While it is true that God chose us, the elect (all the righteous), in Christ before the foundation of the world (Ephesians 1:4), it is also true that a sinner must believe in the Lord Jesus Christ to be saved. So, again, how do the elect become those who believe in Jesus unto eternal life? Consider John 6:44.

John 6:44 – “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.”

LOOKING AT THE VERSE:

COMMENTS: What does it mean in this verse “to come to Jesus?” For Jesus says, “No one can come to Me.” In most contexts, but especially in the gospel of John, we should understand “come to Me” as meaning “believe in Me,” because to come to Jesus has no significance unless the one who comes to Him also believes in Him.

But Jesus says, “No one can come to Me unless. . .” This word, “can,” speaks about ability. In fact, the original Greek could be written, “No one has the ability to come to Me.” In other words, “It is not possible for anyone to come to Me.” Then, if we added our interpretation, it would read, “No one has the ability to believe in Me.” This is an alarming verse, but we must remember that Jesus added a condition. “No one has the ability to believe in Me UNLESS the Father who sent Me draws Him; and I will raise Him up on the last day.”

From this, I have three ideas:

  1. Since no one can come (has the ability to come) to Jesus unless the Father draws them, it means only those that the Father draws will come to Jesus. (By the way, we can see here God’s sovereignty in salvation. If He does not draw you, you are not saved.)
  2. On the last day, Jesus will raise up all those whom the Father draws. John 6:44 implies, “If the Father draws them, I (Jesus) will raise them up on the last day.”
  3. From our previous work in John 6:39 and 6:40, we already know those whom Jesus will raise up on the last day. From John 6:39, we know that, on the last day, Jesus will raise up all the elect. And from John 6:40, we know that, on the last day, Jesus will raise up all those who believe in Him.

PUTTING THE PIECES TOGETHER

I know that I have been going very slowly through this passage, but now we are ready to put the pieces together. Earlier in our study, we asked the question, ““How can the Father make sure that all those whom He has given to the Son will actually believe in the Son?” Then we asked that question another way, “How do the elect become those who believe in Jesus unto eternal life?”

Now in our study of John 6:44 we have the answer: The Father draws all those that He has given to the Son so that they all come to the Son to behold the Son and to believe in the Son.

Here is a simpler way to understand these verses: Jesus will raise up all the elect on the last day, and Jesus will raise up all those who behold the Son and believe in the Son, and Jesus will raise up all those the Father draws.

So, the Father draws (John 6:44) all the elect (6:39) to the Son so that they behold the Son and believe in the Son (6:40).

            SDG                 rmb                 4/28/2021

The one who wrestles with God (Genesis 32:22-31)

Most of the people of national Israel were not truly Israel.

In Genesis 32, Jacob wrestles with God and prevails, and thus God changes his name to Israel. The nation that then blossomed from the sons of Jacob became known as “Israel,” and that is the name given to the national ethnic group of the Hebrews to this day. They were and are called the nation of Israel.

But most of the people of national, ethnic Israel were not truly Israel.

Why do I say that?

For the purposes of this article, I am not going to review the clear teaching of the apostle Paul in Romans 9-11, where he says, “They are not all Israel who are descended from Israel (Romans 9:6).” Reviewing Paul’s teaching in Romans 9-11 would conclusively answer the question, but we don’t have time for that now. Nor am I going to cover the myriad examples in the Old Testament where the passage or text uses the word “Israel,” but the context or the teaching of the passage cannot possibly support a reference to national, ethnic Israel. That study would also be conclusive, but again, we don’t have time for that study now.

So why do I say that most of the people of national, ethnic Israel are not truly Israel? Simply put, it is because they do not deserve the name.

In Genesis 32:24, we find a man sitting alone by the ford of the Jabbok. The man has come from a far country with wives and children and flocks and herds and possessions, but he has sent them all away from him and new the man is left utterly alone in the gathering gloom of the night. “And a man wrestled with Jacob until the breaking of the day (Genesis 32:24).” When the man saw that he did not prevail against Jacob, he said to him, “What is your name?” “Jacob.” Then he said, “Your name shall no longer be called Jacob, but Israel (“he strives with God”), for you have striven with God and with men and have prevailed (32:27-28).” The man whose name means “he cheats” had received a new name because he had wrestled with God and had prevailed. Jacob would not let the Man go unless He blessed him. Jacob was finally free of his cursed name. Although he now walked with a limp, Jacob could say that he had seen God face to face, and yet his life had been delivered (32:30-31).

My point is that Jacob was called “Israel” because he had striven with God. Israel means “he strives with God,” so the one who carries the name must also deserve the name. National, ethnic Israel had few who had figuratively wrestled with God all night.

True Israel is made up of those who, like Jacob, have had some point in their life when they have figuratively been left alone at the ford of the Jabbok. Everything else has been sent across the stream and the person is left alone to wrestle with God all night. Then, when the day has finally dawned, the person emerges, blessed by God with a new name, and limping on their thigh. This is what it means to carry the name “Israel.” In the Bible, the elect are often called Israel because they are those who have wrestled with God and prevailed. SDG                 rmb                 12/02/2020