An Analysis on the 144,000 in Revelation

Probably not in your or my lifetime. We'll never know.

Now your bearing false witness,

I did not bear false witness against you. I even asked you to prove it. You could not even name the accusation against me. You pointed me to a post. In which what I said in that post was true.

Report away my friend..

probably not

But we know no matter what. It is at least 7 years away.

Amen,
I think all we have to do is look at the world. Look at the massive natural disasters, This diseases of the past few decades. and everything else. to know. these things you mentioned in Matt 24 are upon us..

probably not

But we know no matter what. It is at least 7 years away.

So Jesus said to him, “Why do you call Me good? No one is good but One, that is, God. 19You know the commandments: ‘Do not commit adultery,’ ‘Do not murder,’ ‘Do not steal,’ ‘Do not bear false witness,’ ‘Do not defraud,’ ‘Honor your father and your mother.’ ”

You falsely accused twice and continue with your falsehood and hate = non-christian attacks

Your sin is found on your Posts #235 and #330

Not really. You see, until the Mark is being instituted, death has been the absolute dividing line all throughout history. If one person dies and Christ hasn't come, then they come to meet Christ in the afterlife and receive their eternal fate. On a PERSONAL level, that result is the same as the second coming, saints reign with Christ in the millennial kingdom after resurrection, ain'ts go down to Hades. 3

Yeah, At least 7 years.

Scripture states from the time of the confirming of a Covenant there will be 1 week. until the end. 1 Week = 7 years.

It also states from the time the antichrist exults himself , there will be 3.5 years.

His days are numbered.

Maybe 5 or 6 years away, if one studies the "4 horsement of the Apocalypse" (first four seal judgments in Rev 6) and compares that with current events. Even going back 1 or 2 years.

You know what, the four horsemen are summed up in this one verse - "The thief (Satan) does not come except to steal, and to kill, and to destroy." There, you've got all four.

The context of John 10 doesn't seem to be about end times, but ok, yes, Satan is at the heart of the Tribulation. He will be indwelling the global ruler (beast #1).

So of ALL the numbers in the book of Revelation, only 144,000 is symbolic, is that right?



Okay, bare with me. Lets compare the 144,000 and the Great Multitude with the wise and foolish virgins in Matthew 25. There are two groups shown in Matthew chapter 25:1-13, similar to the two groups of Christians depicted in Revelation chapter 7.

There are some very familiar symbols in the Matthew description, which makes it easier to interpret who is being described and provide a good starting place to consider these two groups of Christians. First we have ten virgins with lamps in Matthew. The use of virgins as a symbol (2 Cor. 11:2) corresponds to those who’ve dedicated their life to Jesus the bridegroom (Revelation 19:7), and the number ten signifies that these virgins represent the sum total of all of the virgins. However, the virgins are divided into two groups – wise virgins and foolish virgins.

All the virgins have lamps representing the word of God (Psalm 119:105, 2 Peter 1:19) and all of them are awakened by the announcement of the bridegroom’s presence outside the door (cf. Revelation 3:20). However, the foolish virgins have brought insufficient oil with them for their lamps. The oil is the Holy Spirit (Isaiah 6:1-3, 2 Cor. 1:21-22) and evidently the foolish virgins lack the same spirit of commitment as the wise virgins.

Matthew places this parable in the same context with signs (Matthew chapter 24) and with other parables (Matthew chapter 25) of Christ’s return. That is the sense of this parable, also, for all of the virgins are waiting for the bridegroom to return.

The foolish virgins experience difficulties when the bridegroom arrives at the house at the stroke of midnight (cf. Song of Solomon 5:2-7). Their lamps are sputtering from a lack of oil, which suggests they are having difficulty understanding everything happening at the time. They go to get more oil in the marketplace (the parallel in Revelation seven would be the great multitude going out into the great tribulation). While they are gone the bridegroom takes the wise virgins to the wedding feast and the door is closed to the foolish virgins.

Note that throughout the parable they never cease to be virgins. They are genuinely loyal to Christ, but seem to lack the same degree or spirit (oil) of zeal and commitment that the wise virgins manifest, and they are shut out from going in to the wedding. So this parable suggests something different from the traditional view of the church… the understanding that all Christians are members of the bride of Christ. In the case of the parable of the wise and foolish virgins, there are two “classes” of Christians… and not all of them are part of the bride and the wedding.

So how do we account for these foolish virgins? Is the entire explanation for the existence of this group based solely on this parable? Consider some other examples from the scriptures –

• In Psalm 45 we have also a description of a wedding feast for the king’s daughter. In verse 14 we read “she will be led to the king in embroidered work; the virgins her companions who follow her shall be brought to you.” The Psalm is rich with metaphor, and if the bride is the wise virgins of the parable in Matthew, then who do the “virgins her companions who follow her” represent if not the foolish virgins?
• In 1 Corinthians 3:14 and 15 we have an example of two individuals that build on the foundation of Jesus Christ (verse 11). One of these individuals builds with quality materials and the other builds with inferior materials. The one who builds with quality materials receives a reward. The one who builds with inferior materials has their work destroyed, but they are still saved… although through the fire of trials (1 Peter 4:12).

These passages bear a striking similarity to the parable of the wise and foolish virgins in Matthew chapter 25 and the great multitude in Revelation chapter seven – in Psalm 45 we have the bride and then her virgin companions who are not the bride. In 1 Corinthians chapter 3 we have those who are rewarded as opposed to those who seem to be barely saved from destruction (1 Cor. 3:17).

Let’s compare what we’ve just considered with Revelation chapter seven and see if we can draw similar conclusions on this subject. In Revelation chapter 7, the 144,000 are described as selected from the twelve tribes of Israel. Throughout the book of Revelation, the Israel described within its pages does not seem to represent the literal nation of Israel, but rather spiritual Israel or the church (cf. Romans 2:28-29, 9:6-8, Galatians 6:16, Philippians 3:3, 135 Colossians 2:11, Revelation 2:9). As in other places throughout Revelation, it makes much more sense to interpret the tribes in chapter seven as spiritual Israel.

As in Matthew chapter 25, there are two groups of people described in the chapter. In Revelation chapter seven they are described as the 144,000 (7:1-8) and the great multitude (7:9-17), and these two groups are readily distinguished from each other. In one instance the group has a specific number (the 144,000), and this is contrasted with the great multitude that is a group “which no man could number.” The first group is sealed before the winds of trouble are loosed (verses 1-3) and the other group experiences “great tribulation” (verse 14).

In addition we have descriptions of the bride of Christ from elsewhere that differ significantly from the description of the great multitude in chapter seven. For example the bride of Christ is everywhere described as seated on thrones and reigning (Revelation 3:21, 20:4), while in this chapter the great multitude are described as ”before the throne” yet worshipping in God’s temple (verse 15). The bride of Christ is described as those “who have not soiled their garments; and they will walk with me in white, for they are worthy” (Revelation 3:4). In contrast the great multitude is described as those whose robes were soiled and they “have washed their robes and made them white in the blood of the Lamb” (verse 14).

The book of Revelation is not the only place where we have an example of those who need to have their robes washed. In the book of Jude we have a description of those who have not been completely faithful and who needed special repentance and cleansing. The book of Jude (verses 22-23) speaks of various examples of those who are straying in some way from the love of God (verse 21). It specifically makes mention of having mercy on those whose “garment [is] polluted [or “spotted”] by the flesh.”

This idea of cleansing from the actions of the flesh is elsewhere depicted in 1 Corinthians 5:5. Here we have the description of the unrepentant man whom the church had not confronted. Paul speaks of “the destruction of his flesh that his spirit may be saved in the day of the Lord Jesus.” Paul is dealing with a specific individual rather than discussing a representative group in this instance, and he does not judge this man’s ultimate destiny. However, the verse does convey the idea of repentance and forgiveness and cleansing from the flesh as the outcome of suffering (tribulation).

Of course, our description of the great multitude could be criticized in our so[1]called enlightened age for not being properly egalitarian. Yet the scriptures do not shy away from the concept of reward (2 John 1:8) or even differing rewards. For an example, take some to read and ponder the parable of the pounds in Luke 19:11-27.

The problem with our perception here seems to be twofold.

1. There is a lack of humility on our part. The idea of accepting your place in the world (Luke 14:7-11) is a lost principle in our society and to a large extent in the Christian church. We tend to place ourselves at the center of our world. Christians in the past were much more inclined to see themselves as parts of a larger whole. They were more likely to see themselves as essential parts of a community that was greater than their individual importance.
2. We have a tendency to accept a secular view that equates a person’s role with their value or worth. This is not a biblical concept. The bible makes a clear distinction between someone’s position and whether that person is valued as an important part of the community. Take some time to read and ponder another passage, this one regarding the body of Christ in 1 Cor. 12:4-26 (and on through 1 Cor. 13:7).

So then, maybe we should ask… if these foolish virgins, this great multitude, doesn’t receive the same reward as the bride of Christ… what do they get? From Revelation 7:15-17 “…and He who sits on the throne shall spread His tabernacle over them. They shall hunger no more, neither thirst anymore; neither shall the sun beat down on them, nor any heat; for the Lamb in the center of the throne shall be their shepherd, and shall guide them to springs of the waters of life; and God shall wipe every tear from their eyes.” Doesn’t sound like such a bad deal to me

ten signifies that these virgins represent the sum total of all of the virgins. However, the virgins are divided into two groups – wise virgins and foolish virgins

So of ALL the numbers in the book of Revelation, only 144,000 is symbolic, is that right?



Okay, bare with me. Lets compare the 144,000 and the Great Multitude with the wise and foolish virgins in Matthew 25. There are two groups shown in Matthew chapter 25:1-13, similar to the two groups of Christians depicted in Revelation chapter 7.

There are some very familiar symbols in the Matthew description, which makes it easier to interpret who is being described and provide a good starting place to consider these two groups of Christians. First we have ten virgins with lamps in Matthew. The use of virgins as a symbol (2 Cor. 11:2) corresponds to those who’ve dedicated their life to Jesus the bridegroom (Revelation 19:7), and the number ten signifies that these virgins represent the sum total of all of the virgins. However, the virgins are divided into two groups – wise virgins and foolish virgins.

All the virgins have lamps representing the word of God (Psalm 119:105, 2 Peter 1:19) and all of them are awakened by the announcement of the bridegroom’s presence outside the door (cf. Revelation 3:20). However, the foolish virgins have brought insufficient oil with them for their lamps. The oil is the Holy Spirit (Isaiah 6:1-3, 2 Cor. 1:21-22) and evidently the foolish virgins lack the same spirit of commitment as the wise virgins.

Matthew places this parable in the same context with signs (Matthew chapter 24) and with other parables (Matthew chapter 25) of Christ’s return. That is the sense of this parable, also, for all of the virgins are waiting for the bridegroom to return.

The foolish virgins experience difficulties when the bridegroom arrives at the house at the stroke of midnight (cf. Song of Solomon 5:2-7). Their lamps are sputtering from a lack of oil, which suggests they are having difficulty understanding everything happening at the time. They go to get more oil in the marketplace (the parallel in Revelation seven would be the great multitude going out into the great tribulation). While they are gone the bridegroom takes the wise virgins to the wedding feast and the door is closed to the foolish virgins.

Note that throughout the parable they never cease to be virgins. They are genuinely loyal to Christ, but seem to lack the same degree or spirit (oil) of zeal and commitment that the wise virgins manifest, and they are shut out from going in to the wedding. So this parable suggests something different from the traditional view of the church… the understanding that all Christians are members of the bride of Christ. In the case of the parable of the wise and foolish virgins, there are two “classes” of Christians… and not all of them are part of the bride and the wedding.

So how do we account for these foolish virgins? Is the entire explanation for the existence of this group based solely on this parable? Consider some other examples from the scriptures –

• In Psalm 45 we have also a description of a wedding feast for the king’s daughter. In verse 14 we read “she will be led to the king in embroidered work; the virgins her companions who follow her shall be brought to you.” The Psalm is rich with metaphor, and if the bride is the wise virgins of the parable in Matthew, then who do the “virgins her companions who follow her” represent if not the foolish virgins?
• In 1 Corinthians 3:14 and 15 we have an example of two individuals that build on the foundation of Jesus Christ (verse 11). One of these individuals builds with quality materials and the other builds with inferior materials. The one who builds with quality materials receives a reward. The one who builds with inferior materials has their work destroyed, but they are still saved… although through the fire of trials (1 Peter 4:12).

These passages bear a striking similarity to the parable of the wise and foolish virgins in Matthew chapter 25 and the great multitude in Revelation chapter seven – in Psalm 45 we have the bride and then her virgin companions who are not the bride. In 1 Corinthians chapter 3 we have those who are rewarded as opposed to those who seem to be barely saved from destruction (1 Cor. 3:17).

Let’s compare what we’ve just considered with Revelation chapter seven and see if we can draw similar conclusions on this subject. In Revelation chapter 7, the 144,000 are described as selected from the twelve tribes of Israel. Throughout the book of Revelation, the Israel described within its pages does not seem to represent the literal nation of Israel, but rather spiritual Israel or the church (cf. Romans 2:28-29, 9:6-8, Galatians 6:16, Philippians 3:3, 135 Colossians 2:11, Revelation 2:9). As in other places throughout Revelation, it makes much more sense to interpret the tribes in chapter seven as spiritual Israel.

As in Matthew chapter 25, there are two groups of people described in the chapter. In Revelation chapter seven they are described as the 144,000 (7:1-8) and the great multitude (7:9-17), and these two groups are readily distinguished from each other. In one instance the group has a specific number (the 144,000), and this is contrasted with the great multitude that is a group “which no man could number.” The first group is sealed before the winds of trouble are loosed (verses 1-3) and the other group experiences “great tribulation” (verse 14).

In addition we have descriptions of the bride of Christ from elsewhere that differ significantly from the description of the great multitude in chapter seven. For example the bride of Christ is everywhere described as seated on thrones and reigning (Revelation 3:21, 20:4), while in this chapter the great multitude are described as ”before the throne” yet worshipping in God’s temple (verse 15). The bride of Christ is described as those “who have not soiled their garments; and they will walk with me in white, for they are worthy” (Revelation 3:4). In contrast the great multitude is described as those whose robes were soiled and they “have washed their robes and made them white in the blood of the Lamb” (verse 14).

The book of Revelation is not the only place where we have an example of those who need to have their robes washed. In the book of Jude we have a description of those who have not been completely faithful and who needed special repentance and cleansing. The book of Jude (verses 22-23) speaks of various examples of those who are straying in some way from the love of God (verse 21). It specifically makes mention of having mercy on those whose “garment [is] polluted [or “spotted”] by the flesh.”

This idea of cleansing from the actions of the flesh is elsewhere depicted in 1 Corinthians 5:5. Here we have the description of the unrepentant man whom the church had not confronted. Paul speaks of “the destruction of his flesh that his spirit may be saved in the day of the Lord Jesus.” Paul is dealing with a specific individual rather than discussing a representative group in this instance, and he does not judge this man’s ultimate destiny. However, the verse does convey the idea of repentance and forgiveness and cleansing from the flesh as the outcome of suffering (tribulation).

Of course, our description of the great multitude could be criticized in our so[1]called enlightened age for not being properly egalitarian. Yet the scriptures do not shy away from the concept of reward (2 John 1:8) or even differing rewards. For an example, take some to read and ponder the parable of the pounds in Luke 19:11-27.

The problem with our perception here seems to be twofold.

1. There is a lack of humility on our part. The idea of accepting your place in the world (Luke 14:7-11) is a lost principle in our society and to a large extent in the Christian church. We tend to place ourselves at the center of our world. Christians in the past were much more inclined to see themselves as parts of a larger whole. They were more likely to see themselves as essential parts of a community that was greater than their individual importance.
2. We have a tendency to accept a secular view that equates a person’s role with their value or worth. This is not a biblical concept. The bible makes a clear distinction between someone’s position and whether that person is valued as an important part of the community. Take some time to read and ponder another passage, this one regarding the body of Christ in 1 Cor. 12:4-26 (and on through 1 Cor. 13:7).

So then, maybe we should ask… if these foolish virgins, this great multitude, doesn’t receive the same reward as the bride of Christ… what do they get? From Revelation 7:15-17 “…and He who sits on the throne shall spread His tabernacle over them. They shall hunger no more, neither thirst anymore; neither shall the sun beat down on them, nor any heat; for the Lamb in the center of the throne shall be their shepherd, and shall guide them to springs of the waters of life; and God shall wipe every tear from their eyes.” Doesn’t sound like such a bad deal to me

All the virgins have lamps representing the word of God (Psalm 119:105, 2 Peter 1:19) and all of them are awakened by the announcement of the bridegroom’s presence outside the door (cf. Revelation 3:20). However, the foolish virgins have brought insufficient oil with them for their lamps. The oil is the Holy Spirit (Isaiah 6:1-3, 2 Cor. 1:21-22) and evidently the foolish virgins lack the same spirit of commitment as the wise virgins.

So of ALL the numbers in the book of Revelation, only 144,000 is symbolic, is that right?



Okay, bare with me. Lets compare the 144,000 and the Great Multitude with the wise and foolish virgins in Matthew 25. There are two groups shown in Matthew chapter 25:1-13, similar to the two groups of Christians depicted in Revelation chapter 7.

There are some very familiar symbols in the Matthew description, which makes it easier to interpret who is being described and provide a good starting place to consider these two groups of Christians. First we have ten virgins with lamps in Matthew. The use of virgins as a symbol (2 Cor. 11:2) corresponds to those who’ve dedicated their life to Jesus the bridegroom (Revelation 19:7), and the number ten signifies that these virgins represent the sum total of all of the virgins. However, the virgins are divided into two groups – wise virgins and foolish virgins.

All the virgins have lamps representing the word of God (Psalm 119:105, 2 Peter 1:19) and all of them are awakened by the announcement of the bridegroom’s presence outside the door (cf. Revelation 3:20). However, the foolish virgins have brought insufficient oil with them for their lamps. The oil is the Holy Spirit (Isaiah 6:1-3, 2 Cor. 1:21-22) and evidently the foolish virgins lack the same spirit of commitment as the wise virgins.

Matthew places this parable in the same context with signs (Matthew chapter 24) and with other parables (Matthew chapter 25) of Christ’s return. That is the sense of this parable, also, for all of the virgins are waiting for the bridegroom to return.

The foolish virgins experience difficulties when the bridegroom arrives at the house at the stroke of midnight (cf. Song of Solomon 5:2-7). Their lamps are sputtering from a lack of oil, which suggests they are having difficulty understanding everything happening at the time. They go to get more oil in the marketplace (the parallel in Revelation seven would be the great multitude going out into the great tribulation). While they are gone the bridegroom takes the wise virgins to the wedding feast and the door is closed to the foolish virgins.

Note that throughout the parable they never cease to be virgins. They are genuinely loyal to Christ, but seem to lack the same degree or spirit (oil) of zeal and commitment that the wise virgins manifest, and they are shut out from going in to the wedding. So this parable suggests something different from the traditional view of the church… the understanding that all Christians are members of the bride of Christ. In the case of the parable of the wise and foolish virgins, there are two “classes” of Christians… and not all of them are part of the bride and the wedding.

So how do we account for these foolish virgins? Is the entire explanation for the existence of this group based solely on this parable? Consider some other examples from the scriptures –

• In Psalm 45 we have also a description of a wedding feast for the king’s daughter. In verse 14 we read “she will be led to the king in embroidered work; the virgins her companions who follow her shall be brought to you.” The Psalm is rich with metaphor, and if the bride is the wise virgins of the parable in Matthew, then who do the “virgins her companions who follow her” represent if not the foolish virgins?
• In 1 Corinthians 3:14 and 15 we have an example of two individuals that build on the foundation of Jesus Christ (verse 11). One of these individuals builds with quality materials and the other builds with inferior materials. The one who builds with quality materials receives a reward. The one who builds with inferior materials has their work destroyed, but they are still saved… although through the fire of trials (1 Peter 4:12).

These passages bear a striking similarity to the parable of the wise and foolish virgins in Matthew chapter 25 and the great multitude in Revelation chapter seven – in Psalm 45 we have the bride and then her virgin companions who are not the bride. In 1 Corinthians chapter 3 we have those who are rewarded as opposed to those who seem to be barely saved from destruction (1 Cor. 3:17).

Let’s compare what we’ve just considered with Revelation chapter seven and see if we can draw similar conclusions on this subject. In Revelation chapter 7, the 144,000 are described as selected from the twelve tribes of Israel. Throughout the book of Revelation, the Israel described within its pages does not seem to represent the literal nation of Israel, but rather spiritual Israel or the church (cf. Romans 2:28-29, 9:6-8, Galatians 6:16, Philippians 3:3, 135 Colossians 2:11, Revelation 2:9). As in other places throughout Revelation, it makes much more sense to interpret the tribes in chapter seven as spiritual Israel.

As in Matthew chapter 25, there are two groups of people described in the chapter. In Revelation chapter seven they are described as the 144,000 (7:1-8) and the great multitude (7:9-17), and these two groups are readily distinguished from each other. In one instance the group has a specific number (the 144,000), and this is contrasted with the great multitude that is a group “which no man could number.” The first group is sealed before the winds of trouble are loosed (verses 1-3) and the other group experiences “great tribulation” (verse 14).

In addition we have descriptions of the bride of Christ from elsewhere that differ significantly from the description of the great multitude in chapter seven. For example the bride of Christ is everywhere described as seated on thrones and reigning (Revelation 3:21, 20:4), while in this chapter the great multitude are described as ”before the throne” yet worshipping in God’s temple (verse 15). The bride of Christ is described as those “who have not soiled their garments; and they will walk with me in white, for they are worthy” (Revelation 3:4). In contrast the great multitude is described as those whose robes were soiled and they “have washed their robes and made them white in the blood of the Lamb” (verse 14).

The book of Revelation is not the only place where we have an example of those who need to have their robes washed. In the book of Jude we have a description of those who have not been completely faithful and who needed special repentance and cleansing. The book of Jude (verses 22-23) speaks of various examples of those who are straying in some way from the love of God (verse 21). It specifically makes mention of having mercy on those whose “garment [is] polluted [or “spotted”] by the flesh.”

This idea of cleansing from the actions of the flesh is elsewhere depicted in 1 Corinthians 5:5. Here we have the description of the unrepentant man whom the church had not confronted. Paul speaks of “the destruction of his flesh that his spirit may be saved in the day of the Lord Jesus.” Paul is dealing with a specific individual rather than discussing a representative group in this instance, and he does not judge this man’s ultimate destiny. However, the verse does convey the idea of repentance and forgiveness and cleansing from the flesh as the outcome of suffering (tribulation).

Of course, our description of the great multitude could be criticized in our so[1]called enlightened age for not being properly egalitarian. Yet the scriptures do not shy away from the concept of reward (2 John 1:8) or even differing rewards. For an example, take some to read and ponder the parable of the pounds in Luke 19:11-27.

The problem with our perception here seems to be twofold.

1. There is a lack of humility on our part. The idea of accepting your place in the world (Luke 14:7-11) is a lost principle in our society and to a large extent in the Christian church. We tend to place ourselves at the center of our world. Christians in the past were much more inclined to see themselves as parts of a larger whole. They were more likely to see themselves as essential parts of a community that was greater than their individual importance.
2. We have a tendency to accept a secular view that equates a person’s role with their value or worth. This is not a biblical concept. The bible makes a clear distinction between someone’s position and whether that person is valued as an important part of the community. Take some time to read and ponder another passage, this one regarding the body of Christ in 1 Cor. 12:4-26 (and on through 1 Cor. 13:7).

So then, maybe we should ask… if these foolish virgins, this great multitude, doesn’t receive the same reward as the bride of Christ… what do they get? From Revelation 7:15-17 “…and He who sits on the throne shall spread His tabernacle over them. They shall hunger no more, neither thirst anymore; neither shall the sun beat down on them, nor any heat; for the Lamb in the center of the throne shall be their shepherd, and shall guide them to springs of the waters of life; and God shall wipe every tear from their eyes.” Doesn’t sound like such a bad deal to me

Maybe not, but Satan's character remains the same. Those four horsemen are just personification of Satan and His behaviors.

No, the 4 horsemen are specifically the first 4 seal judgments.

That woman is Israel, the REAL bride. She's got quite a WHorible reputation by turning tricks with all the johns in town while her husband is away, even by Jesus's principle of marriage she ought to be kicked out for her fornification, and yet God still loves her as the apple of His eye, in the end she'll still be protected and redeemed.

the book of ruth depicts the bride as gentile.
The jew is the wayward wife gone a whoring.

Now your bearing false witness,

I did not bear false witness against you. I even asked you to prove it. You could not even name the accusation against me. You pointed me to a post. In which what I said in that post was true.

Report away my friend..

He drew you into a personal back and forth.
Put him on ignore
He stopped debating rationally a long time ago.