Revelation 19:1 and the Great Multitude -r

After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation, glory, and power belong to our God: — Revelation 19:1.

Does this mean that the “great multitude” spoken of in Revelation 19:1 are being pictured in heaven where God’s throne is, and where the angels are always able to “see” the fact of God? (Psalm 11:14; Matthew 18:10) No, for the word “heaven” in the Bible does not always mean such. The context of Revelation 19:1 shows that this “great multitude”, whoever they are, are in this “heaven” when Babylon the Great is destroyed, thus before or at the full end of this age. If “heaven” here refers to the heavens where God’s throne is, then to fit this scenario the great multitude would need to be resurrected to a spirit life sometime before or immediately after the destruction of Babylon the Great, before Satan is abyssed, and also that Babylon the Great would evidently have to be in heaven where God’s throne is before the end of the age, and where the angels see the face of Yahweh. We find no scriptural support for such ideas. Therefore the conclusion is that the words “in heaven” refer to their religious standing in the figurative ecclesiastical heavens, not the heavens where God’s throne is.

The present “heaven” that now is, which relates to the authoritarian religious elements of mankind, however, is to pass away. (Revelation 21:1; 2 Peter 3:7,12) This heaven that is to pass away is not the heaven where God’s throne is, since God’s dwelling place will never pass away; thus the heavens that passes away is evidently the sectarian religious elements amongst mankind here on earth that seek to control mankind with their religious authority. While this great multitude is yet among the sectarianism of Babylon the Great, they have consecrated themselves to God. In this position, many Christians today of many diferent denominations, nations and tribes, are now proclaiming their salvation in Christ, although as yet they are still being hindered by mankind’s sectarian influences. Thus, they are still to a great degree being deceived by the sectarianism that exists all around them (Revelation 13:14); it is only after this sectarianism is destroyed in the great tribulation and Satan is abyssed, that they will be able to see beyond the deceptions of Satan (Revelation 12:9; 13:14), and then the Lamb will lead them to the waters of life, which Isaiah 25 shows will be on the earth, not in heaven where God’s throne is. — Isaiah 25:6-8; Revelation 7:14-17; 20:1-3.

See also:
The Great Multitude

Revelation 7:9-17 – The Great Multitude (r-blogger)

Revelation 7:9-17 – The Great Multitude (r-blogger)

Many Bible Students believe that the “great multitude” will receive spiritual bodies in heaven in the resurrection. We do not agree with them on this, since we believe the scriptural evidence is overwhelming that the great multitude is depicted as being on earth, not in heaven. The symbolic temple (tabernacle, dwelling) of God comes down to earth and dwells with mankind (Revelation 7:15; 21:1-4), thus the “great multitude”, having come out of the great tribulation, are symbolized as serving God in that symbolic temple day and night. The tears are wiped from their eyes, which takes place on the earth, not in heaven. (Revelation 7:17; 21:1-4; Isaiah 25:7,8) Before the throne of God is the earth, God’s footstool. — Isaiah 66:1.

Revelation 19:1

Some point to Revelation 19:1 as proof that the “great multitude” go to heaven. The Bible refers many times to a great multitude, but not every time does it mean the same great multitude mentioned in Revelation 7. However, we have no reason to believe that the great multitude spoken of here does not refer in a general way to the same “great multitude” that eventually comes out of the great tribulation.

Nevertheless, “heaven” itself is most often figurative in the book of Revelation. Bible Students should note that C.T. Russell applied the “great multitude” of Revelation 19:1 as speaking of when Babylon the Great falls, thus he applies the “great multitude” as being on the earth at that time. His words: “We think there is good reason to believe that a considerable number who have made a consecration are still in Babylon. We do not know this, however. We are near to the battle of Armageddon, near the time of the overthrow of Babylon; and we are seeking to give the Message of the truth as wide a circulation as possible, to the intent that this class may hear and come out, even though too late to win the great prize. That they are considerable in number is intimated in the 19th chapter of Revelation, where we are told that when Babylon falls, the number of those released at the time will be a great multitude, that the voices of these will be ‘as the voice of many waters’.” (Reprints 5411:6) We do not necessarily agree with all of his conclusions, as we do not expect the great multitude to be made manifest until after Satan is abyssed, nor before.

See our study:

The Parousia, the Seventh Trump and the Harvest

The context of Revelation 19:1 shows that this “great multitude”, whoever they are, are in this “heaven” when Babylon the Great is destroyed, thus before or at the full end of this age. If “heaven” here refers to the heavens where God’s throne is, then to fit this scenario the great multitude would need to be resurrected to a spirit life sometime before the destruction of Babylon the Great, before Satan is abyssed, and Babylon the Great would also evidently have to be in heaven where God’s throne is before the end of the age, and where the angels see the face of Yahweh. We find no scriptural support for such ideas. Therefore we conclude that the words “in heaven” refer to their religious standing in the symbolic ecclesiastical heavens, not the heavens where God’s throne is.

We conclude that this “great multitude” is pictured as being in the ecclesiastical heavens attributing salvation to their God. This figurative “heaven” — the religous elements of this world that now is, however, is to pass away. (Revelation 21:1; 2 Peter 3:7,12) Brother Russell also said, referring to the great multitude as the “great company”: “In the 19th of Revelation this company are spoken of as rejoicing in the fall of Babylon and saying, ‘Let us be glad and rejoice, and give honor to Him; for the Marriage of the Lamb is come, and His Wife hath made Herself ready.’ (Vs.7.)” (The Watch Tower, January 15, 1914, page 19) Nevertheless, these are not being depicted as being in the heavenly realm where God’s angels always see the face of God; they are depicted as being here on earth.

Brother Russell did, however, believe that the “great multitude”  (the JWs refer to the great multitude as the “great crowd”) would eventually go to heaven, being a “left over” class who did not make it as one of the 144,000. He believed they would be taken to heaven early after or during the great tribulation.

But Brother Russell also believed in a another group that would be consecrating, as he put it, “between the ages”, for whom there would be no hope of being of the 144,000. This group he identified with those spoken of in Psalm 107:23-31. Yet, he also believed that there was a possibility that this group would go to heaven after the 1,000-year reign.

This last elect group, however, we believe, is identified as being the same group as the “great multitude” of Revelation 7.  While we believe it may be that they may go to heaven after the 1,000 years rulership, we don’t see any scripture, however, that gives any real reason to believe this. Brother Russell presented the possibility that the “camp of the saints” spoken of in Revelation 20:9 represents a last group that will go to heaven after the 1,000 years. The idea is that this “camp” means that they do not have permanent residence on earth, so they must be taken to heaven. While we will say this is a possibility, we don’t see enough there to actually say that they will be taken to heaven.

Before the Throne – Revelation 7:9

Some claim that since the “great multitude” are pictured “before the throne”, that this means that they will go to heaven. Their being before the throne of God is the picture of their reward. The throne of God is pictured in heaven (Psalm 11:4; 66:1; 103:19; Matthew 5:34; 23:22; Acts 7:49; Hebrews 8:1), but being before the throne does not necessarily mean that those before the throne are in heaven. In Revelation 20:12, we read of dead, great and small standing before the throne; these dead are on the earth, not in heaven. “Before”, however, often signifies loyal/disloyal service, in harmony/disharmony with, in the sight of the One on the throne, in a place of judgment by the One on the throne, not an actual physical position. — Genesis 6:11; 17:1; Exodus 10:3; 23:17; Joshua 24:1; 1 Kings 8:25; 1 Chronicles 13:8; 16:1; 2 Chronicles 6:16; 1 Samuel 2:30; 2 Chronicles 7:17; Psalm 50:8; 68:3; Isaiah 66:2,23; Luke 1:6,8; 24:19; 8:21; Acts 10:4; Romans 14:22; 1 Corinthians 1:29; 2 Corinthians 10:4; Revelation 8:4; 11:4.

We need to remember that the book of Revelation is given in signs — symbolism. “Heaven” in the book of Revelation is not necessarily speaking of being in the spirit realm, or of having what Paul speaks of as “spiritual bodies”. Thus, the great multitude are in the figurative religious heavens as depicted in the book of Revelation. Being “before the throne” does not mean that they have been raised from death with spiritual bodies as opposed to earthly bodies.We believe that the great multitude are indeed those spoken of in the symbolic heaven in Revelation 19:1,6. This “heaven” has been styled the “ecclesiastical” heavens as present here on earth. Thus, the great multitude, having become justified in the blood of Christ, are heard speaking from this heaven, but they are actually here on earth, in physical, not spiritual, bodies. Likewise, being ‘before the throne’ of God does not signify being with spiritual bodies in the spirit realm or celestial realm. Westcott & Hort’s Interlinear gives the expression of Revelation 7:9 in its word-for-word translation as: “having stood in sight [Strong’s #1799] of the throne and in sight of the Lamb.” Revelation 7:14,15 tells us that the reason they have such a standing before the throne and the Lamb is because they have washed their robes in the blood of the Lamb.

One should note how Strong’s #1799 is used throughout the the New Testament.
http://www.biblestudytools.com/lexicons/greek/kjv/enopion.html

That “before” or “in the sight of” is depicting a symbolic standing can be seen from Revelation 3:2:

I have found no works of yours perfected before [in the sight of, Strong’s #1799] my God.

Was Jesus saying that those members of the church of Sardis had been rasied from the dead and standing in the presence of God in spirit realm? Absolutely not! Indeed, no one will attain the reward of the spiritual body in whom Jesus has “found no works … perfected.”

Revelation 16:19 –  The great city was divided into three parts, and the cities of the nations fell. Babylon the great was remembered in the sight of [Strong’s #1799] God, to give to her the cup of the wine of the fierceness of his wrath.

What can be said about this verse? Is Babylon the Great in heaven in the sight of God; it should be apparent that the usage is not speaking of a physical location.

Further, let us look at Luke 1:6:

They were both righteous before (Strong’s #1799) God, walking blamelessly in all the commandments and ordinances of [Yahweh].

Obviously, this is not saying that Zechariah and Elizabeth were in heaven in the sight of God, but that “in the sight of God” — from the perspective of God, who call things that are not as though they were — they were reckoned as “righteous.”

If one is still not satisfied, perhaps a study of the verses all through the New Testament might be beneficial.

The Greek word corresponds with the Hebrew Strong’s #6440, which also see:
http://www.biblestudytools.com/lexicons/hebrew/kjv/paniym.html

In Revelation 20:12, the worldly are spoken of as being “before” God. Most Bible Students will tell you that these ones who stand before [in sight of] God in Revelation 20:12 are actually on earth, not before God in heaven.  Likewise, we believe the same is true of the “great multitude”.

We, therefore, believe the standing of the great multitude before the throne and before the Lamb signifies their standing as having become justified in the blood of the Lamb. (1 Corinthians 6:11; Ephesians 1:7; Colossians 1:14; Hebrews 10:22; 1 Peter 1:18,19; 1 John 1:7; Revelation 1:5) Being typified by the mixed multitude that joined with Israel at the last moment, so to speak, the great multitude are depicted as coming out of the great tribulation at the end of this age. Being justified, they are sons of God as was Adam before Adam disobeyed (Luke 3:38), heirs of God (Romans 8:16,17), as Adam was to inherit the dominion given to him, that is, the earth. In Hebrews, we learn that man has not yet obtained this dominion; Paul tells us why in Romans 5:12-19. — Genesis 1:26,28; Psalm 8:4-8; Hebrews 2:6-8.

In the Temple – Revelation 7:15

Nor does their service “in the temple” signify that they are in heaven anymore than Paul’s reference to the church as the “temple of God” (1 Corinthians 3:16,17; 6:19; 2 Corinthians 5:16) signifies that the first century believers were in heaven. (See also 2 Thessalonians 2:4.) Those worshiping in the temple in Revelation 11 are not generally thought to be “in heaven”, nor does the service of the great multitude “in the temple” give any reason to think that the great multitude are in heaven.

He who sits on the throne, Yahweh, dwells amongst them (Greek: skeenwsei ep autous, literally, tent upon them). This is similar to what is said in Revelation 21:1-4, which speaks of God’s dwelling with men on the earth. In Revelation 21:4, however, the Greek phrase is not completely the same as in Revelation 7:15. The phrase in Revelation 21:4, is “skeenwsei met autwn”, literally, he will tent with them. The Greek word “ep”, however, is sometimes used to mean among/with, as “in” or “into”, not upon, and this is probably what is meant in Revelation 7:15. It could be that the phrase in in Revelation 7:15 shows a closer relationship with Yahweh than the world of mankind in general as expressed in Revelation 21:4, and so they are indeed in closer relationship, since the “great multitude”, having been justified and consecrated during the days  the great tribulation, deserve greater recognition than the world of mankind in general.
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* See the King James Version at Matthew 13:7; Luke 18:7; Acts 1:21; 2 Thessalonians 1:10; Hebrews 1:8; Revelation 12:7.

Revelation 7:16

They shall neither hunger anymore nor thirst anymore. This will be true of all who serve God, whether on earth, or in heaven. However, this is obviously a reference to Isaiah 49:10, which refers to the Millennial kingdom, and of conditions on earth, not in heaven.

Nevertheless, in this life, in this present evil age, it is true that he who fully believes on Jesus will never spiritually hunger or thirst, and yet each one’s hunger and thirst for truth is filled in varying degrees, according as he has grown in faith. — John 6:35.

For the great multitude, however, it implies that before their coming out of the great tribulation, and although they had washed their robes in the Lamb’s blood (Revelation 7:14), they will still have things to learn in the age to come, for they had not yet been fully led by the Lamb to the living waters  (Revelation 7:17) — full knowledge which fully quenches the thirst and hunger for truth. Before Satan’s empire is destroyed, indicates that they were still blinded to a great extent by the “sun” of this world, and the vain pursuits of the world. (Ecclesiastes 1:14; 2:11; 4:7; Romans 8:20; 1 Corinthians 5:5; 2 Timothy 4:10) Such appear to be of the two classes spoken of in Luke 12:47,48.

The sun shall not strike them, nor any heat. The sun of this world is the vain false hope that the crooked condition of man offers in this present evil age. (Ecclesiastes 1:2,3, 13-17; Galatians 1:4) Satan, of course, seeks to attract the consecrated with the cares of this world, and with the false glory of the world, even as he sought to attract Jesus. (Matthew 4:18; 13:22; Mark 4:19;  Luke 21:34; Colossians 2:8; James 4:4; 2 Peter 2:20) After Satan is abyssed so that he cannot deceive the heathen (Revelation 20:1-3), this symbolic sun of vanity is darkened, and taken away, so that the great multitude (and also the world in general) is no longer struck by its symbolic rays and symbolic heat.

The Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. This is similar to Revelation 21:6, which refers to those on the earth in the Millennial age. The shepherding of this great multitude after the great tribulation indicates that they did not completely come to the full perfection of faith before the end of Satan’s empire was accomplished. (1 Thessalonians 3:10; Hebrews 12:1,2) They will still need to be guided further into truth and perfection.

And God will wipe away every tear from their eyes. This is a reference to Isaiah 25:8: The Lord Yahweh will wipe away tears from off all faces. Isaiah 25:8 is speaking of conditions on earth, not in heaven, for “the reproach of his people will he take away from off all the earth: for Yahweh has spoken it.” Likewise, this expression is also found in Revelation 21:4: “He will wipe away every tear from their eyes”, which is also speaking of on the earth, not in heaven.

http://ctr.reslight.net/?p=129

We have been asked the question: “Are you suggesting that the 144,000  are not in heaven as spirit creatures, but on earth?”

If this is meant to ask if we believe that the 144,000 do not receive spiritual bodies in the resurrection, we do indeed believe that they will receive spiritual bodies in the resurrection. If it is meant to ask if we believe that the 144,000 are in heaven when they are sealed out of the twelve tribes, no we do not believe that they are heaven when they are sealed, but rather, that they are still on the earth, and do not receive spiritual bodies until they are raised in the first resurrection.

The question has been asked:

If the great multitude come out of the nations during this present evil age and are an earthly class, in what manner would they be then “called out?” in light of Ephesians 4:4-5?

First, let us note that the scripture does not state that the great multitude are “called out” of the great tribulation. Their calling is the of the same calling as all during the Gospel Age. Those who are called out are called out of, separated from, the world reckonenedly, being justified, and no longer reckoned with the world as “sons of disobedience”, “children of wrath.” (Ephesians 2:2,3) The initial calling out, separation from the world, does not designate the one called out as already having attained the prize of joint-heirship with Jesus. All who are called out of the world are first placed on the level of being earthly, on the same plane of life as Adam had as a son of God before Adam sinned; afterwards, if they attain the mark of the prize of the high calling, then they are reckoned as being joint-heirs with Christ, and to receive a heavenly, spiritual body, in the resurrection.

There is nothing in Ephesians 4:4,5 that says that all who are called out will receive heavenly, spiritual bodies in the resurrection. Of course, all in this age are called in the one hope of the high calling, but not all attain that reward. It should be self-evident that not many of those who are called out will attain the “prize of our high calling,” that is, joint-heirship with Jesus. Paul surely did not intend for this to be read as to meaning that all will have the same reward. Nevertheless, all are being called to reach out for the mark of prize of our high calling, and in this sense one might say that we all have that one hope, regardless of which class they actually end up in. Nor do we mean that all will reach that mark so as to attain that hope; the hope is there, but only a few actually attain the highest reward. Strictly speaking, however, the “one hope of our calling” is in God through Jesus, and Jesus’ return, regardless of reward. — 1 Timothy 1:1; Titus 2:13; 1 Peter 1:3,13.

We have been asked:

Would you be saying that the “church” would then be made up of both “spirit begotten” and also nominal believers?

Our understanding is that no one is of the church class except that they be spirit begotten. Those who are spirit-begotten in general during the centuries of Gospel Age are first made part of the Israel of faith, represented in Revelation 7 as the twelve tribes of Israel. Out of these twelve tribes of the Israel of faith are selected the joint-heirs, represented in Revelation 7 as the 144,000 who stand on the heavenly Zion with the Lamb. (Revelation 14:1) Added to the church toward the end of the age are the great multitude who eventually come out of the great tribulation, and finish their overcoming after the great tribulation. All three classes are the church; all three classes are spirit-begotten.

As far as “nominal” is concerned, it depends on what meaning one gives to the word. If by nominal one means “in name only,” none who are Christians “in name only” are part of the church. Such are tares, weeds, that have been planted amongst the wheat, the true Christians, by Satan. However, if by nominal one means “minimal,” then all the spirit-begotten who fail to attain the prize of the high calling can be called “nominal” Christians in this sense, in that they maintain a minimal acceptance, but do not “overcome” in this age.

How is that they can be spirit-begotten, if they do not receive spiritual bodies in the resurrection? It has been often assumed that spirit-begotten means to be begotten again as a spirit being rather than as a human being. To begotten again, however, signifies that, in this life, a “seed” has been planted by God, as spoken of in 1 Corinthians 15:35-37. God give (assigns) that seed a body according to what is sown, whether it be a celestial, spiritual body, or whether it be a terrestrial, physical body. However, that which is assigned to seed is first earthly, terrestrial, and only if the sowing reaches the point of being proven incorruptible in this age, is it assigned the celestial, or spiritual body. (1 Corinthians 15:45) All must eventually put on incorrution (1 Corinthians 15:53), whether in this age, or in the next age, but only a very few do so in this age. Too many are stuck on the idea that to be spirit-begotten means that one has been begotten to spiritual bodies; the Bible never says this. Indeed, when Jesus was spirit-begotten in the womb of Mary, he was not begotten into a spiritual body, but rather into a physical body. (Matthew 1:20) Jesus, of course, sacrificed his glorious physical body for our sins; he now no longer has a physical body, but is now with a glorious spiritual body.

No one becomes of the church class without being called and begotten of the spirit; such “begettal” does indeed give a new life to a new creation equal to what Adam lost, that is, on the earthly plane. The new creature in this life, however, is not the body that is to be, but rather a bare grain, a seed, that has to die. (1 Corinthians 15:36-38) It will be given a body in the resurrection according to what has been sown. It is up to the new creature then to be cultivated as the grain, so as to attain the prize. One only attains the resurrection of Jesus, attaining the mark, through full sacrifice of what has been initially reckoned, that is, the sinless earthly life, as reckoned through faith in the blood of Jesus. Such demands a full development of perfect love, faith and hope amidst a world of sin. If one does not complete that sacrifice before death, the scriptures seem to indicate that such a new creature simply remains on the earthly plane.

The following studies might be helpful:

With What body Will We Be Raised?

The Manner of the Resurrection

Born of the Spirit

 Jesus Died as Human Being – Raised as a Spirit Being

The 144,000 and the Twelve Tribes

The Parousia, Seventh Trumpet and the Harvest

Our Differences With Russell’s Teachings

Revelation 1:1 – Revelation of Jesus Christ

Revelation 1:1
apokalupsis ieesou christou heen edwken autw ho
REVELATION OF JESUS CHRIST, WHICH GAVE TO HIM THE
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theos deixai tois doulois autou ha dei
GOD TO SHOW TO THE SLAVES OF HIM, WHICH (THINGS) IT IS BINDING
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genesthai en tachei kai eseemanen
TO OCCUR IN QUICKNESS, AND HE SHOWED BY SIGNS
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aposteilas dia tou aggelou autou tw doulw
HAVING SENT OFF THROUGH THE ANGEL OF HIM TO THE SLAVE
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autou iwanei
OF HIM TO JOHN,
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Westcott & Hort Interlinear

Revelation 1:1 This is the Revelation of Jesus Christ

This is not to be understood that this revelation was concerning a revealing of Jesus again, for he had already been revealed to his servants. In stating that this was a Revelation of Jesus Christ, John is stating this is a revelation that he received from Jesus Christ. What this revelation is about is revealed in the words that follow, for it is concerning “the things must happen soon.”

Revelation 1:1 which God gave him to show to his servants

This shows that the originator of this revelation is the God and Father of Jesus. As usual, Jesus is the instrument by which God gave this revelation to show to the servants of God and of Jesus.

It is possible that John actually used a form of the holy name here, which was later changed to Theos (God).

Revelation 1:1 the things which must happen soon

This tells us what the Revelation is about; it is about things that must happen soon.

Some have claimed that since the word “soon” is used, that the entire revelation must have happened within a few months or years after it was written during the first century. This is often referred to as the “Preterist” view. However, the facts actually show that we certainly have not yet seen the time when death, sorrow and crying is no more (Revelation 21:1-5), as well as many other things spoken of in the book of Revelation. Additionally, in study of this revelation of things to happen, it should become obvious that the intention is to give a foretold history leading up to, and even after, the return of Christ. Nevertheless, many preterists believe Christ returned in the first century, and often distort much of the New Testament to support that view.

However, “must happen soon,” does not mean that the things foretold have to happen in a few years, or a few months, etc. This imposes our own short-time life perception of ‘soon’ upon God’s prophetic word.

The word “Revelation” means “Revealing, uncovering or disclosure”. The phrase “to show” means “to present to view” and as we will see, it was going to be about events that were shortly going to “begin” to take place, and that these events, would describe the entire gospel age, not just a few years, at the beginning or the end. — South Wisconsin Bible Students Notes, page 11

Revelation 1:1 – which he sent and made known [signified, Diaglott] by his angel to his servant, John,

The Greek word rendered as “make known” by the World English Bible translation means more correctly to signify, give by means of signs.

1. to give a sign, to signify, indicate
2. to make known

Thayer and Smith. “Greek Lexicon entry for Semaino”. “The KJV New Testament Greek Lexicon“.
http://www.biblestudytools.net/Lexicons/Greek/grk.cgi?number=4591&version=kjv.

semaino “to give a sign, indicate” (sema, “a sign:” cp. semeion_under_SIGN), “to signify,” is so translated in John_12:33; John_18:32; John_21:19; Acts_11:28; Acts_25:27; Rev_1:1, where perhaps the suggestion is that of expressing by signs. — Vine’s Dictionary

http://www.antioch.com.sg/cgi-bin/bible/vines/get_defn.pl?num=2626#1

It seems that it is mostly regarding Revelation 1:1 that some translators would give like to give the word “semaino” the meaning of “to make known.” An argument for this rendering would be that it would correspond with the meaning of revelation. However, the word is not used in parallel to “revelation”, but in regards as to how the revelation was given. In view of the fact that this word is added to — and not in parallel with — the revealing that is being spoken of, and in view of the fact that the book of revelation is indeed filled with symbology — “signs” — we believe that the word does, indeed, mean that the Revelation (the revealing) was given by means of symbolic signs. Some even go so far as to claim that there is nothing symbolic about Revelation (although in reality even they end up treating the terminology as symbolic, although at the same time they claim they are not).

It is not clear as to whether John meant to say that it was Yahweh who sent the angel, or whether it was Jesus who sent the angel. Revelation 22:16 speaks of Yahweh as sending his angel, but Revelation 22:16 speaks of Jesus as sending his angel. It really does not matter, since, the angel, even though sent by Jesus, is still sent by Yahweh whom Jesus represents. The angels, being made in subjection to Jesus (Daniel 7:27; Ephesians 1:10,21,22; 1 Corinthians 15:27; Hebrews 1:4,6), can be spoken of as Jesus’ angels, and at the same time be spoken of as Yahweh’s angels. And Jesus acts on behalf of Yahweh, his God and Father. A parallel to this can be found in Yahweh’s sheep. They are Yahweh’s sheep (Ezekiel 34:17-22; John 10:29), but they are also Jesus’ sheep (Ezekiel 34:23,24; John 10:27; 17:6), since Jesus has been put in charge to those sheep.

The Parousia, the Seventh Trumpet and the Harvest

[Bibles, Bible-Related Books and Other Items]
[The Interlinear Bible: Hebrew-Greek-English]
[Vine’s Complete Expository Dictionary]


Some have confused the matter concerning the parousia, and have evidently misread the arguments of many of the Bible Students so as to conclude that the word “Parousia” is being interpreted as having the definition of “invisible presence.” In other words, some have made the claim that Bible Students who believe that Christ’s parousia is invisible are presenting the word “parousia” itself as carrying the meaning “invisible.” Without judging the motives of those who would present this kind of argument, in reality the argument diverts attention from the invisible aspect of Christ’s return to the word “parousia” itself, and ends up being a strawman argument.

Some have cited some works of the Greeks and Romans concerning this, as alleged proof that the the word “parousia” does not mean “invisible.” Of course, the Romans and Greeks of the first century, not knowing or understanding spiritual matters, would not think of the word Parousia as expressing a spiritual presence that could not be seen. — 2 Corinthians 4:18; 5:7.

Nevertheless, the word parousia, of itself, does not prove either a visible or invisible presence, and we don’t believe most, if any, Bible Students have intended to leave that impression.

Jesus, having been put to death in the flesh, but made alive in the spirit, and having once for all time offered up his flesh, will never be seen in that flesh again. (Hebrews 7:27; 9:28; 10:10; 1 Peter 3:18) However, this does not rule out the possibility that Jesus may manifest himself as did the angels of Yahweh in the Bible, who appeared as “men,” ate as men, and looked like men, manifesting themselves with a body of flesh. — Genesis 18:2,8,22; 19:1,5; Judges 13:2,6,8,9; Luke 24:4.
See the study:
Jesus Died a Human Being – Raised a Spirit Being
http://atonement.reslight.net/archives/1.html

However, Jesus does indeed return bodily, with a body, that is, with the spiritual, celestial body, and with its glory. He no longer has the body of a man, a glory a little lower than the angels. (Hebrews 2:9) Having offered (to his God in heaven) his terrestrial, earthly, fleshly body for sin, once for all time (John 6:51; Hebrews 7:27; 9:11,12,24;10:10), he will never again be seen with that body. (1 Corinthians 15:40,44) Now being a life-giving spirit, he comes again from heaven (1 Corinthians 15:40,45-48), during the blowing of the last trumpet, the seventh trumpet (1 Thessalonians 4:16; Revelation 8:2,6), with a celestial, spiritual body, resulting in (not necessarily in the order given):

(1) The end of the age, during which a harvest of the people of God begins. This harvest begins while the nations are still blinded by Satan, but it ends after Satan is abyssed, when the saints, the sons of God of this age, will be manifested and “will shine forth as the sun in the kingdom of their father.” (Matthew 13:3-43; Romans 8:19} Unlike many Bible Students, however, we do not believe that this harvest reveals who is of what class by any visible manifestation, except until after Satan is abyssed. Jesus said that the tares, not the wheat, are first gathered and bundled. (Matthew 13:39,40) Although the human servants of God labor in the harvest work, the harvest work itself is not entrusted to men, who would surely misjudge and treat much of wheat as tares, but it is entrusted to angels.

(2) The nations become angry, resulting in a great “time of trouble”, during which time the people in general do not take notice of the parousia. — Matthew 24:37-39; Luke 17:26-30; Revelation 11:15,18; Daniel 12:1,2.

(3) God’s wrath upon the children of wrath of this age comes to its conclusion — Ephesians 2:2,3; 5:6; Revelation 8:1.

(4) The dead are raised and the unjustified in this age are judged individually during the “last day” — Isaiah 2:2-4; Daniel 7:9,10; Matthew 25:31-46; John 5:28,29; 6:39,40,44,54; 12:47,48; Romans 2:16; 3:6; 1 Corinthians 4:5; 6:2; 2 Timothy 4:1,8; Revelation 11:18; 20:11-15.

(5) God’s servants, prophets, saints are rewarded in the first resurrection. — Isaiah 40:10; Daniel 7:9,10; 12:1,2; Romans 2:16; 1 Corinthians 3:8,14; Colossians 3:24; 2 Timothy 4:8; Revelation 15:18; 20:4; 22:12.

(6) Those who would destroy the earth are themselves destroyed after the judgment day. — Psalm 37:10; Revelation 15:18; 20:8,12; 21:8.

Thus, the seventh trumpet begins to sound while the nations are still ignorant and are angry, and continues to sound until after the millennial age, up to the age of the ages, the eternal age.

Of Moses, it is said that, “he endured, as seeing him who is invisible.” (Hebrews 11:27) In context, “him” could be referring to the prehuman Jesus, who, before coming the earth, had the glory of the invisible, the celestial — the glory that he did not have while on earth. (John 17:5; 1 Corinthians 15:40) Or, more than likely, “him” probably refers to the God and Father of Jesus, who is the “invisible God.” (Colossians 1:15) Either way, Moses saw him who is invisible by the eye of faith, not by literal sight, for he did not see that which is invisible by means of the physical eye. The point is that “seeing” does not necessarily mean seeing with the physical eye.
On the other hand, the Jews in general saw Jesus at his first appearing in the flesh, but did not see who he was — the Messiah — which could only have been seen with the eye of faith. They did not recognize him. (John 1:10) Nor could they “see” the God and Father in Jesus. (John 14:9) Having seen Jesus in the flesh, however, Jesus said of the world that had seen him in the flesh, that they would see him no more. (John 14:19) Since they had only seen him in the flesh, and had not seen him with the eye of faith as the Messiah, the son of God, then this can only mean that they will never see him in the flesh again. They will see the Son of Man coming [Erchomai] on the clouds of the sky with power and great glory.

Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. — Revelation 1:7.

The word “coming” in Revelation 1:7 is not “parousia,” but a form of the verb “Erchomai,” — to come. However, we have no doubt that it is reference to “coming” in the days of the son of man, the parousia. (Matthew 24:37; Luke 17:26) The statement here is not that he comes on a cloud, a singular cloud, but rather “clouds.”

Another scripture describes this event in the Old Testament:

I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. — Daniel 7:13.

Again, the reference is to clouds, plural, not a cloud, singular. Prophetically, the plural can used to represent two, as “times,” representing two times. (Daniel 7:25; 12:7; Revelation 12:14) Regardless, there is the possibility of at least two clouds being spoken of, indicating the possibility of two symbolic meanings. A cloud or clouds can represent: glory (Exodus 16:10; Ezekiel 1:28); guidance (Exodus 13:12); covering of sin (Isaiah 44:24); darkness (2 Samuel 22:12; Job 38:9; Psalm 18:11; Isaiah 5:30; Joel 2:2; Zephaniah 1:15); a covenant, a promise of God (Genesis 9:13,16); God’s anger (Lamentations 2:1); alienation from God (Lamentations 3:44); storms (Ezekiel 1:4; 38:9; Luke 12:54; Jeremiah 4:13; Nahum 1:4); a hiding of the sun (Ezekiel 32:7); majesty (Isaiah 14:14); a communication from God (Exodus 24:16; Psalm 99:7; Matthew 17:5; Luke 9:35); trouble, distress (Ezekiel 30:3; Zephaniah 1:15).

In Daniel 7, the one like a son of man, in coming with the clouds, comes before the Ancient of Days, that is, Yahweh, and is presented to him. As a result, there was given to him an everlasting dominion, and glory and a kingdom, that all peoples, nations, and languages should serve him. (Daniel 7:14) This brings us into the age of the ages, the everlasting age after the millennial age, the age that will never end.

In Revelation 10:1, we find a reference to an angel coming in a cloud (singular).

Revelation 10:1 I saw another mighty angel coming down out of the sky [heaven], clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire.

Here is depicted an angel clothed as with a cloud. Of course, the language is symbolic. The “angel” is either Jesus or a messenger (angel) representing Jesus. Jesus, of course, will come as the “sun of righteousness.” — Malachi 4:2.

The “rainbow” probably represents the new covenant, which will be the means by which the seed of Abraham will bring blessings to all the families of the earth.
This angel is clothed with a cloud, a symbol of majesty, and yet we believe that it is also includes a symbolism of mystique, as a cloud hiding the sun, producing darkness. The angel has a face like the sun of righteousness, as a great ruler, but he also has feet like pillars of fire, representing a distressful situation and/or destruction. “Neither their silver nor their gold will be able to deliver them in the day of Yahweh’s wrath, but the whole land will be devoured by the fire of his jealousy.” (Zephaniah 1:18) “My determination is to gather the nations, that I may assemble the kingdoms, to pour on them my indignation, even all my fierce anger, for all the earth will be devoured with the fire of my jealousy.” (Zephaniah 3:8) In this is pictured the wrath of Yahweh (Revelation 11:18), which wrath is brought to a finish during the blowing of the seventh trumpet, by means of seven symbolic bowls that are poured out. — Revelation 11:15,18; 15:1,7.

Revelation 10:2 He had in his hand a little book open. He set his right foot on the sea, and his left on the land.
Revelation 10:3 He cried with a loud voice, as a lion roars. When he cried, the seven thunders uttered their voices.
Revelation 10:4 When the seven thunders sounded, I was about to write; but I heard a voice from the sky saying, “Seal up the things which the seven thunders said, and don’t write them.”
Revelation 10:5 The angel who I saw standing on the sea and on the land lifted up his right hand to the sky,
Revelation 10:6 and swore by him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there will no longer be delay,
Revelation 10:7 but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets.

Thus, we believe this cloud appears either shortly before or at the beginning of the sounding of the seventh trumpet, the last trumpet. The prophetical statement is that when the angel is about to sound his trumpet, the last trumpet, then the mystery of God is finished. The Greek word rendered “about” — transliterated as “Mello,” does not necessarily mean “about,” as though it was something yet to happen. We believe that it can also refer to the actual “being about” of something, that is, the actual doing of what is being spoken of, and we believe, in accordance with the context, “in days of the voice of the seventh angel,” that this is meaning of Mello in Revelation 10:7. When the seventh angel, having the seventh trumpet, is about the business of blowing his trumpet, then the mystery of God is finished. Many believe that this mystery refers to completing the mystery members of the bride of Christ, but we believe it refers to the completing of the mystery pertaining to the ages; in other words, it pertains to bringing to completion God’s purpose of the ages (Ephesians 3:9,11,Young’s Literal), which would bring us to up to the foretold “world without end,” or the age of the ages, the final age that never ends. — Isaiah 45:17; Ephesians 3:21, See Young’s Literal for Ephesians 3:21.

I looked, and behold, a white cloud; and on the cloud one sitting like a son of man, having on his head a golden crown, and in his hand a sharp sickle. — Revelation 14:14
Another angel came out from the temple, crying with a loud voice to him who sat on the cloud, “Send forth your sickle, and reap; for the hour to reap has come; for the harvest of the earth is ripe!” — Revelation 14:15
He who sat on the cloud thrust his sickle on the earth, and the earth was reaped. — Revelation 14:16.

Let both grow together until the harvest, and in the harvest time I will tell the reapers, “First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn.” — Matthew 13:30.

The harvest is the end of the age, and the reapers are angels. — Matthew 13:39.

The “age” being referred to this present evil age, the age in which Satan is god. — Galatians 1:4; 2 Corinthians 4:4.

By saying that the “harvest time” is the end of this age, and then describing events that take place during that “end,” Jesus shows that the “end” is not something that happens suddenly, but that the “end” itself — being “the time of the harvest” — is a period of “time.”

Revelation 14:14 depicts one like a son of man coming on a white cloud, a cloud of glory, and he has a sharp sickle in his hand.Revelation 14:16-20 shows that the sickle is used to harvest the earth.

When Jesus comes, one of the things he accomplishes is the harvest of the earth by means of his angels. This takes place during the “end” of the present evil age, while Satan is still the “god of this age.” As long as Satan is still blinding the minds of people, we know that this “harvest” has not ended. Nevertheless, the harvest does take place as a result of Jesus’ coming on the clouds.

Thus we conclude that the harvest has been going on, especially since about 1874, with an influx of worldly knowledge that is separating the tares from the true wheat. Jesus said that the tares were to be first separated from the wheat (Matthew 13:30), again indicating a time involved; the tares are thrown into the fiery furnace (symbolic of the the severe part of the time of trouble), and the wheat is gathered into the barn (representing a condition of spiritual safety; the spiritual ark, true faith in Jesus’ sacrificed body with its blood by which we are sanctified, set apart — Hebrews 9:12,14; 10:10,29). Then, after this, the wheat — the righteous — will shine forth as the sun, depicting the age to come, when Satan is abyssed so that he cannot deceive the heathen. — Daniel 12:3; Matthew 13:43; Revelation 20:3.

Jesus indicated that the foretold time of trouble is pictured by what happened in Noah’s day, thus, it is possible that the last part of the foretold time of trouble is depicted by the 40 days’ flood of Noah’s day. (Genesis 7:4; Matthew 24:37,38) We are now certainly experiencing a flood of knowledge now available through the internet and other means of fast communication. More and more professed Christians are falling into infidelity as a result of this influx of knowledge, thus proving themselves to be tares, rather than wheat. This increase of knowledge, however, brings discontent among the masses, and greed, and thus is also a source of trouble, and ends up being like a fiery furnace, as “fiery feet” stomping upon the people, with the trouble becoming so bad, that unless the days should be cut short, no flesh will be saved. — Matthew 24:21,22.

Addendum:

One asks if we believe that Jesus returned in 1874 and “inspected the temple”.

While we probably not put it that way, we do believe that Jesus began the harvest work related to the separating of the tares from the wheat; this is indeed an inspection of all who profess to be Christian, and since those who are being called to follow Jesus are spoken of as the temple of God,  one could say that this is a inspection of the temple. Many claim that the harvest is carried out along physical lines, but we believe the harvest is along spiritual lines, and that is carried out, not by the servants of Jesus in the flesh, but by the angels.

The questioner further asks:  “Did jesus make a decision during that time period and make a chosing of a particular group?”

The questioner is evidently asking if we have a belief similar the Jehovah’s Witnesses, who claim that Jesus, in 1918, inspected the temple, and approved of Rutherford’s religion, to which our answer is no. We need to remember that that the choosing of the faith seed of Abraham has been going on ever since the first century. In 1874, we believe that a special period began which is called the “harvest”. However, we also believe that the choosing of the wheat class at the end of the age is done by means of the angels, and therefore, we conclude that the wheat class cannot be represented by any physical group, such as the Bible Students. The revealing of the wheat, however, cannot be until after Satan is abyssed.

The questioner further asks: “Did jesus really return and examine babylon the great, and then appoint a certain group? Was that the great tribulation? “

By “group”, I assume this refers to physical outward group, such the Jehovah’s Witnesses, or the Bible Students movement. We have no reason to believe that Jesus has appointed a certain sectarian group, nor a certain individual, etc., to be “the true religion”, or “the true church.” Babylon the Great represents sectarianism, denominationalism, organizations (and associated false doctrines created by humans) that separate the sheep. To come out of Babylon the Great would signify rejection of denominational sectarianism and, and to the extent possible, the doctrines of men associated with such demoninationalism. The destruction of Babylon the Great signifies the destruction of all kinds of sectarianism and denominationalism. God is not going to allow such sectarian divisions to continue in His kingdom.

On the other hand, the tares are now being revealed as false Christians, often denying the atoning sacrifice of Jesus, accepting the idea that man got here by evolution, etc. Many of these tares openly deny Christ, and openly declare themselves as deists, agnostics, atheists, etc., while others retain the name of Christ, but in some way deny the power of blood of Jesus. Indeed, one can often hear of some claiming to be a Christian atheist, Christian agnostic, Christian deist, Christian Wiccan, Christian Buddhist, Christian Spiritualist, etc. We do believe, however, most of the Christians who profess Christ today will be found to be of the tare class. Nor does joining in association with the Bible Students movement make one of the wheat class. This does not mean that those who are found to be tares will be eternally destroyed, as the JWs teach; it simply means that their outward standing as a servant of Christ will eventually be burned up in the furnace of the time of trouble. No one amongst mankind, however, has been given any authority to point to this or that professed Christian and say “You are a tare,” although many are claiming they have authority to do so. Likewise, we have no authority to claim that one is of the wheat class because they belong to the Bible Students movement. Nor can we believe we have any authority to designate who among the “wheat” class will be found to arrived at the goal, the mark, of the prize of our high calling, so we should say to this person: “You are one of 144,000”, and to another, “You are not one of the 144,000.” We believe that all three major classes of Revelation 7 will be revealed after Satan is abyssed.

Thus, we do not believe that Jesus came in 1874 to inspect and approve any outward “group” as being approved as the JWs teach in doctrine concerning 1918. The inspection is of individuals, not of an outward “group.” Nor do we teach, as to the JWs, that one has belong to and/or recognize the Bible Students, Charles Taze Russell, or any other outward group, etc., in order to be saved, as as to live into the new age.

As Charles Taze Russell pointed out many times, the true church is not about an outward organization, but it pertains to individuals.

See also:

The Great Multitude
The 144,000 and the Twelve Tribes

Charles Taze Russell and sectarianism

The questioner asks if we “are saying that jesus inspected the temple in 1874, and found that the sect called ‘russelites’, or ‘bible students’ were thus in an approved condition?”

We do not know of any place that Russell taught expressly that Jesus “inspected the temple” in 1874, but Russell’s view of the temple had nothing to do with any external sect, group, denomination, etc. His view of the temple was that the temple is the church that belongs to Christ. Russell was non-sectarian.

Russell stated:“the Lord in Heaven records as members of His true Church all the saintly — whether Roman Catholics, Anglican Catholics, Greek Catholics, Baptists, Methodists, Presbyterians, etc.— and none others…. Do we not see that a part of our mistake was in calling the outward organization the Church of Christ, instead of remembering that the Lord alone writes the names of the Church, that He alone reads the hearts, that He alone is the Judge, and that He alone has the right to blot out the names of those who become reprobates?… We must see that the Church is a comparatively small company of saintly footstep followers of Jesus, irrespective of sectarian lines.”

And Russell stated: “all who are worshiping any church organization should be warned. See thou do it not.’ These are thy fellow servants.‘Worship God.’`Rev. 22:9`.”

He further stated:“so far as the true Church is concerned, the only authority in it is the Lord, the Head of the Church, and his Word, and the words of those whom he specially chose to be his mouth-pieces, the apostles.”

And,“we believe that in every nation and denomination there are some true saints of God, members therefore of the true Church of God.”
http://ctr.reslight.net/?p=505

Thus, Russell viewed the temple of God to be any true Christian, regardless of what external group or denomination he might be associated with. His view of the temple of God was not restricted to a “group”, such as the Bible Students, nor a denomination, nor a religious organization, such as the Jehovah’s Witnesses. Indeed, Russell preached against the kind of authoritarianism and sectarianism that is found in the Jehovah’s Witnesses’ organization.

See: Charles Taze Russell and the one true church

Related

Russell’s Disappointment Over 1878
The 144,000 and the Twelve Tribes – Revelation 7
Astrape in Luke 17:22; Matthew 24:27
Bible Chronology and Bible Time Prophecy

Online Commentaries of the Book of Revelation

Southern Wisconsin Ecclesia Revelation Notes — We could not find a PDF of this online, so we uploaded the PDF version from the Bible Students Library DVD. If the authors object to this, please let us know and we will remove it. However, although we do not agree with all that is in it, this commentary does come to closest we have found to our own conclusions, so we wanted to make sure that it is included in this list.

Notes on The Revelation of Jesus Christ – Anton Frey

Short Exposition on Revelation, A — T.E. Patmos

Hollister, William J. — Notes on the Book of Revelation

Loomis, Ludlow — Revelation Notes

New Albany — Notebook and Study Records in Revelation

Streeter, R.E. – The Revelation of Jesus Christ

Some Other Studies Online:

How To Study Revelation and Have it Make Sense

Revelation for the End of the Gospel Age

Seven Churches of Revelation – Charles Redekker

The Beast: Commentary on Revelation 13 & 17

Some Thoughts on Revelation

Books

The keys of Revelation: Jesus testimony — (By Frank Shallieu) We do not necessarily agree with all of the author’s conclusions, but we have found this work to be helpful in our studies of the book of Revelation.

Revelation (Links Regarding)

Articles and Comments Regarding the Book of Revelation

Revelation Chapter One

Revelation 1:1 – Revelation of Jesus Christ
Revelation 1:4 – Who Is, Was and Is To Come – Jesus?
Revelation 1:8 – Is Jesus or God Being Quoted?
Revelation 1:8 – The God of Jesus Speaks
Revelation 1:17; 2:8 – The First and the Last
Revelation 01:18 – The Keys of Death and Hades

Revelation Chapter Two

Revelation 2:6,15 – The Teaching of the Nicolaitans
Revelation 2:8; 1:17 – The First and the Last

Revelation Chapter Three

Revelation Chapter Four

Revelation Chapter Five

Revelation Chapter Six

Revelation Chapter Seven

Revelation Chapter Eight

Revelation Chapter Nine

Revelation Chapter Ten

Revelation Chapter Eleven

Revelation Chapter Twelve

Revelation Chapter Thirteen

Revelation Chapter Fourteen

Revelation Chapter Fifteen

Revelation Chapter Sixteen

Revelation Chapter Seventeen

Revelation 17:4 – Lord of Lords and King of Kings

Revelation Chapter Eighteen

Revelation Chapter Nineteen

Revelation 19:20-21 – Armageddon, the Second Death and Judgments

Revelation Chapter Twenty

Revelation 20:4-15 – Judgment and Lake of Fire

Revelation Chapter Twenty-One

Revelation 21:7 – Heaven?

Revelation Chapter Twenty-Two

This page is not yet completed; God willing, we will be adding more to this as we are able.

Matthew 13:43 – When Will the Sons of the Kingdom Shine?

We have been asked concerning Matthew 13:43, as to when the sons of the kingdom shine forth. Before answering that we will to take a look at the whole parable of the wheat and the darnel (tares), and our great pastor’s (Hebrews 13:20) explanation of the parable.

Matthew 13:24 He set another parable before them, saying, “The Kingdom of Heaven is like a man who sowed good seed in his field,
Matthew 13:25 but while people slept, his enemy came and sowed darnel also among the wheat, and went away.
Matthew 13:26 But when the blade sprang up and brought forth fruit, then the darnel appeared also.
Matthew 13:27 The servants of the householder came and said to him, ‘Sir, didn’t you sow good seed in your field? Where did this darnel come from?’
Matthew 13:28 He said to them, ‘An enemy has done this.’ The servants asked him, ‘Do you want us to go and gather them up?’
Matthew 13:29 But he said, ‘No, lest perhaps while you gather up the darnel, you root up the wheat with them.
Matthew 13:30 Let both grow together until the harvest, and in the harvest time I will tell the reapers, “First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn.”‘”

Our Pastor’s (Hebrews 13:20) explanation:

Matthew 13:36 Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, “Explain to us the parable of the darnel of the field.”
Matthew 13:37 He answered them, “He who sows the good seed is the Son of Man,
Matthew 13:38 the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one.
Matthew 13:39 The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels.
Matthew 13:40 As therefore the darnel is gathered up and burned with fire; so will it be in the end of this age.
Matthew 13:41 The Son of Man will send forth his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity.
Matthew 13:42 and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth.
Matthew 13:43 Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear.

In this parable, Jesus speaks of the Son of the Man as the householder who sows seeds of wheat, of the enemy who sows darnel (or tares), and servants of the householder, and also of angels (reapers) who are to gather the darnel to be burned in the furnace. It is this aspect, particularly, of the harvest, the gathering of the tares from the wheat, that Jesus says takes place in the end of the age. After the darnel has been gathered and burned in the furnace of fire, then we are told that the righteous will shine forth as the sun in the kingdom of their Father, which can only apply after Satan has been abyssed.

We should note that the wheat (the righteous in God’s kingdom) do not shine until after the wheat has been burned up in the furnace of fire.

The setting of the parable begins while Jesus (the Son of the Man, David) was here on earth. Jesus is the householder who plants the seed of wheat. The seed planted is the Gospel Message, the word of truth, which brings forth regeneration to the Sons of the Kingdom. Thus the wheat that is produced from the seed planted must be those regenerated sons of God, who are not recognized by the world. (Romans 8:16; 1 John 3:1) The evil one comes in while men sleep to plant the seeds that produce tares. The seeds planted by the evil one are all those forms of doctrine that would negate the atoning sacrifice of Jesus: trinity, oneness, eternal conscious suffering, inherent immortal soul, etc., as well as those practices that would hinder true worship — forms of idolatry, sectarianism, ritualism, etc.

The field is not the church, but the world. The church members are in the world, but at the same time they are called to become sons of God who are not of the world; they, as new creatures (2 Corinthians 5:17) of the age to come, are not of the world that is now condemned in Adam. (Romans 5:12-19) Of course, their being sons of the coming kngdom age results in their being separated from the world. This separation from the world could be referred as a harvest, a gathering from the world (Psalm 50:5; John 15:19; 17:6,14,16; Ephesians 2:2-5; 4:17; Titus 3:3-7; 1 Peter 2:9-12; 4:1-3; 1 John 5:19), but that is not the application of harvest that is being spoken in the parable since the harvest being referred to in the parable would have the darnel being gathered from amongst the wheat, and then wheat are gathered into the symbolic barn where its fruitage will be put to use. In this parable, however, the true church is the crop produced from the seed that is planted in the world, which seed is depicted as growing into wheat. Satan comes along and plants seed that in the field, the world, that produces a cropt that appears to belong to the church, but is not actually the church.

As both the wheat seed and the tare seed produce their fruitage, it is hard to see the wheat because of the tares that are growing right alongside the wheat. Please note that the tares do not represent all the wicked people of the world, but represent only those who falsely claim to be sons of the kingdom, growing alongside the true wheat, the true sons of the Kingdom.

In the parable, the servants of the householder asked the householder (Jesus) if they should gather up the darnel. The householder says not to, lest the wheat be also gather with the darnel, but that to let both grow until the harvest, when Jesus said was the end of the age. The servants are obviously the servants of Jesus, and the householder is evidently Jesus. At the end of the age, Jesus sends forth his angels to first gather the tares (not the wheat) so that the tares may be burned up in the furnace of fire, and then the wheat can be gathered into the barn.

These questions arise: Are the servants actually of the wheat class that are growing in the field, or are the servants others than the wheat? Are the reapers of the wheat class? Are the reapers the “servants” being spoken of? Many seem to assume that the servants, the wheat, and the angels, are all of the same class. However, we have some problems with such a conclusion.

We should note, however, that the parable may not be delineating the individuals as such, but the aspects of those being referring to, one as “wheat” being cultivated, and another as “servants” of the householder.

Are the servants the reapers that Jesus sends to gather the darnel? From the way the parable reads, we fail to see how the two are the same. Jesus depicts the householder as saying to the servants: “Let both grow together until the harvest, and in the harvest time I will tell the reapers, ‘First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn.'” Thus, the servants that the householder speaks to are evidently not the reapers (since the householder is depicted speaking to the servants that he was going to send reapers), but Jesus identifies the reapers as “angels”. Thus, we conclude that the reapers really are angels, mighty spirit beings, that do the reaping, that is, the gathering of the darnel so that it might be burned up in the furnace of fire. Such work cannot be done by the wheat class being cultivated, nor the servants of the householder, but the angels can do such work. Such work is not expressed as separating the wheat from the tares, but of gathering the tares to burned up in the furnace of fire, which furnace represents the final phase of the great tribulation, leaving the wheat to be gathered later.

Thus the conclusion we draw from the scriptures is that it is after the tares are thrown into the fiery furnace that there is weeping and gnashing of teeth by tare class, and then, after that, the sons of the kingdom (which we believe are represented by all three classes spoken of in Revelation 7, not just the 144,000) will be able to shine forth as the sun — the new sun of the age to come. This shining forth should not be understood as part of the harvest itself, but rather the after effects of the harvest. The harvest itself belongs to this present evil age, not the age to come. This shining forth cannot be until after Satan has been abyssed so that the he will not be allowed to deceive anyone. (Revelation 20:3) Once the sons of God are being the revealed (Obadiah 1:21; Romans 8:19; 2 Peter 1:19), the gathering of the wheat into the barn will have already been completed.

A further question arises concerning the wheat: if the wheat represents all three classes spoken of in Revelation 7, how will all three classes be harvested before the end of the age? Of course, in reality the three classes mentioned are not actually manifested as such until after the great tribulation. We should not be concerned about the details of trying to judge for ourselves as to who are of which class, since that is yet to be revealed. All three classes are being called under the same general calling, and all three classes become new creatures as a seed planted. What that seed will eventually bring forth — whether a spiritual body or a physical body — is determined by God. (1 Corinthians 15:35-38) Nevertheless, in this age, it appears that only the 144,000 will have been fully developed; the other two classes will still need to bring their high calling to perfection in the age to come. Does this mean that only the 144,000 are gathered as part of the harvest in the end of the age? We have no reason to think so. The parable is meant to illustrate a general separation of the tares from the wheat in the end of the age, not to reveal the aspect of the various degrees of development of the new creatures during the end of the age. The latter will not be revealed until this present age has passed away.

At any rate, we believe that all of the above goes together to show that the sons of the kingdom do not shine as the sun until after Satan is abyssed.

See also:
The 144,000 and the Twelve Tribes – Revelation 7
The Great Multitude – Revelation 7:9-17
The Parousia, the Seventh Trumpet and the Harvest

Revelation 7: The 144,000 and the Twelve Tribes (r-blogger)

[Bibles, Bible-Related Books and Other Items]
[The Divine Plan of the Ages – An Illustrated Edition]
[Hebrew/Greek Key Word Study Bible]


Revelation 7:1 After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree.
Revelation 7:2 I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea,
Revelation 7:3 saying, “Don’t harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads!”
Revelation 7:4 I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel:
Revelation 7:5 Of the tribe of Judah were sealed twelve thousand, Of the tribe of Reuben twelve thousand, Of the tribe of Gad twelve thousand,
Revelatio 7:6 Of the tribe of Asher twelve thousand, Of the tribe of Naphtali twelve thousand, Of the tribe of Manasseh twelve thousand,
Revelation 7:7 Of the tribe of Simeon twelve thousand, Of the tribe of Levi twelve thousand, Of the tribe of Issachar twelve thousand,
Revelation 7:8 Of the tribe of Zebulun twelve thousand, Of the tribe of Joseph twelve thousand, Of the tribe of Benjamin were sealed twelve thousand. — World English.

It is claimed by many that the twelve tribes of Revelation refer to the natural Jews, the children of Israel. These overlook the symbolism being employed in the verses, and look at the words “tribe” as speaking, not symbolically, but literally, reference to tribes of natural Israel, and thus they claim that the 144,000 are all natural Jews.

However, we need to remember that the visions that John saw are highly symbolic. The four corners of the earth are symbolic; the four winds are symbolic; the earth, sea and trees spoken of are all symbolic. The four angels are also probably symbolic of the influences of the destructive forces that are to come upon the symbolic earth, the sea and the trees.

Additionally, we should note that the twelves tribes that John saw are no where listed as such in the Old Testament. Each tribe listed in Revelation 7, we believe, has symbolic meaning. Revelation 7 and 14 is not speaking of the twelve tribes after the flesh (1 Corinthians 10:18), but rather these tribes are symbolic of the various parts of the body of Christ (1 Corinthians 12:12-26), the Israel of faith. Those sealed out of the twelve tribes stand [rule as kings] on Mt. Zion in heaven with the Lamb. — Revelation 14:1.

We will note that there are some Bible Students who believe that the number 144,000 is not to be taken literally; that it is only symbolic. We cannot be dogmatic that there will be literally only 144,000 to be sealed out of the twelve tribes, but we believe that, since this is spoken of in relation to two other groups, the twelve tribes and the great multitude, that this number is indeed literal, and yet it is also symbolic.

Nevertheless, Romans 11:25 speaks of the blindness to Israel continuing until the “fullness [Greek, pleroma, plenitude] of the Gentiles has come in.” “Fullness” does not mean that absolutely all Gentiles must be converted before the blindness is removed from Israel. “Fullness” means the full amount related to filling up what is being spoken of; it refers to all that is needed for the purpose being spoken of. In this connection, it is speaking of filling “the election” (Romans 11:7), the symbolic grafting of Gentiles (symbolic wild olive branches) into the symbolic olive tree of God. (Romans 11:17) The olive tree of God does not mean the Law Covenant, as some have assumed. If it were the Law Covenant that the Gentiles were being drafted into, then this would mean that the Gentiles would become cursed with the Jew under the Law. “For as many as are of the works of the law are under a curse. For it is written, ‘Cursed is everyone who doesn’t continue in all things that are written in the book of the law, to do them.'” (Galatians 3:10) Rather, Paul speaks in Galatians 3:16 of the promises spoken to Abraham and to his seed. The covenant made with Abraham is often referred to as the Abrahamic Covenant. The Law Covenant came 430 years later (Galatians 3:17), but does not annul the earlier covenant with Abraham. Jesus claimed this covenant for himself, as he spoke to his disciples: ” I, covenant unto you – as my Father hath covenanted unto me – a kingdom.” (Luke 22:29) From Galatians 3:16, we can see that the covenant that Jesus refers to, and which he extends to his followers, is the covenant as the seed of Abraham. This agrees with what Paul wrote in Galatians 3:29: “If you are Christ’s, then you are Abraham’s seed and heirs according to promise.” All who belong to Christ are God’s sons, and are thus heirs. (Galatians 3:26) However, not all the heirs as the seed of Abraham become joint-heirs with Christ. It is out of this antitypical twelve tribes that the joint-heirs are sealed. If Romans 11:25 is speaking a limited number, it would have be related, not to the antitypical twelve tribes as a whole, but rather to the sealing of the 144,000 out those twelve tribes. In other words, the purpose of the “election” is to obtain the joint-heirs with Christ; when that purpose is fulfilled, once the 144,000 are sealed, then some time after that the blindness of Israel would be lifted. This would take us into the age to come, after Satan is abyssed so that he will not be able to deceive the heathen. (Revelation 20:1-3) We do not believe that Israel will be enlightened until after Satan — the god of this age — is will no longer be around bring blindness. (2 Corinthians 4:4) Yahweh says concerning Israel in that age to come: “I will remember my covenant with you in the days of your youth, and I will establish to you an everlasting covenant. Then shall you remember your ways, and be ashamed, when you shall receive your sisters, your elder [sisters] and your younger; and I will give them to you for daughters, but not by your [Law] covenant. I will establish my [new] covenant with you; and you shall know that I am Yahweh; that you may remember, and be confounded, and never open your mouth any more, because of your shame, when I have forgiven you all that you have done, says the Lord Yahweh.” — Ezekiel 16:60-63.

The sealing out of the twelve symbolic tribes is not the same sealing that is spoken of in 2 Corinthians 1:22; Ephesians 1:13; 4:30. All of the sons of God receive the sealing of the holy spirit, the promise related to the day of redemption that is yet to come. All the sons of God are thus heirs of God, and, except for those of the great multitude*, all are of the antitypical twelve tribes of Israel, but not all who make up the twelve tribes become joint-heirs with Christ. One can be a joint-heir with Christ, only “if” indeed one “suffers with him.” (Romans 8:17) The word “suffer” in Romans 8:17 is rendered from the Greek, “Sumpascho,” Strong’s #4841. Three words in Romans 8:17 all begin with forms of the the Greek prefix “Sun,” meaning “jointly with.” The first is usually translated as “joint-heirs,” the second is rendered “suffer with,” and the third is rendered “glorified with.” Nevertheless, in the Greek, Paul lines the three words, using the same prefix for all, evidently to show a parallel in their meanings. All who are led by God’s spirit are sons and heirs of God. However, to become heirs jointly with Christ, one must jointly suffer, in order to be jointly glorified.

And thus, the 144,000 sealed out the twelve tribes are said to stand with Jesus on Mt. Zion. (Revelation 14:1) The typical Mt. Zion came to used representatively of the holy city Jerusalem, the capital of the whole of Israel, especially Moriah and the temple. — Psalm 2:6; 9:11; 74:2; Isaiah 1:8; Joel 2:23.
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*We should note that in the type, the mixed multitude (Exodus 12:13) who came out of Egypt with Israel also blended in with and became counted as part of the twelve tribes; they did not continue to remain separate from the twelve tribes.

Much that we read in the Old Testament is used as shadows, types, of that which was to come. (Romans 5:14; 1 Corinthians 10:6,11; Galatians 4:24; Colossians 2:17; Hebrews 8:5; Hebrews 9:24; Hebrews 10:1) In the New Testament, we come to the realities — the antitypes — represented by the typical of the Old Testament. Mt. Zion and the New Jerusalem represent the capital of God’s kingdom, as though coming down out of heaven, cut out without hands, to extend its rule over the whole earth. — Daniel 2:34,44,45; Revelation 21:1-5.

Thus seen, while many Bible Students only see two classes in Revelation 7, we see three classes: (1) The twelve tribes (2) those sealed out of the twelve tribes, and (3) the great multitude.

We will also say that most often when Bible Students speak of the “seed of Abraham,” they seem to limit that seed to the 144,000, as they usually do with the word “church.” Many seem to fail to distinguish between the “heirs” and the “joint-heirs.” We might hear someone declare himself or others to be “joint-heirs” with Christ,  evidently without realizing that such a declaration would be the same as saying, “I/We have obtained the perfection — the mark of the prize of the high calling,” or “I have overcome, and can no longer be harmed by the second death.” — Philippians 2:12-14; Revelation 2:11.

Many Bible Students, by tradition, seem to take the view that one is first counted as being of the 144,000 and then, if they fail to retain (rather than obtain or attain) the prize, then they become of the “great company” class, and thus lose the prize they once had. (Philippians 3:11-14) This, we believe, is almost the opposite of what the scriptures actually say.

Our conclusions is that, in general, throughout the gospel age, those who believe are first placed in the general “Israel” class, as being of one of the symbolic twelve tribes, and then, if he “attains” the mark of the prize, he becomes of the 144,000 joint-heirs. The “great company” class, we believe, are those who consecrate as what Brother Russell called those who ‘consecrate between the ages‘*, and thus they are pictured as coming “out of” the great tribulation, entering into the age to come when Satan will have been abyssed.

Brother Russell assumed that those consecrating between the ages would not be spirit-begotten, since he still retained the idea that spirit-begotten meant that one had sacrificed his humanity, and had become begotten to the spiritual body in the resurrection. We disagree with Russell’s understanding of what it means to be spirit-begotten, since, among other things, the scriptures state that Jesus was begotten of the spirit when he became flesh, a human, not a spirit being. — Matthew 1:20; See our study: “Born of the Spirit“..

The claim of many is that when one is spirit-begotten, he is no longer on the earthly plane, but, as a new creation, he is a son of God on the heavenly plane of life. Actually, the expression “spirit-begotten” does not appear in the scriptures, but we do find the expression “born of spirit”, which can also be rendered “begotten of the spirit”. We also find the expressions “born of water” and “born again (anew)”. (John 3:3-8; 1 Peter 1:3) Does being “born of the spirit” mean that one is born/begotten to the level of being a spirit being? If so, does being born of water mean that one is born/begotten to being a water being? When Jesus was begotten of spirit in the womb of Mary, was he begotten as a spirit being, or a human being? (Matthew 1:20) Why is there an emphasis in the scriptures on “again/anew”? Why does one have to be born “again/anew”?

We believe that being begotten of the spirit simply means that one is begotten as a new creature, a seed, a grain, firstly reckoned on the earthly plane, being a new creation equal to what Adam was before Adam sinned. Adam was incorrupt morally, but he was corruptible. So with the new creation; the seed, the grain planted is sown incorrupt, but corruptible, morally speaking. Adam could have progressed from being corruptible to being incorruptible, morally speaking, had he developed a character that could not have been corrupted. Likewise, each new creature in Christ is incorrupt, yet corruptible, until he has developed an incorruptible character.

For the new creature there are two types of sin: sin that is attributable to the fallen condition of the mind and flesh, and the sin of the new creature himself. There is no ransom sacrifice to be offered if the new creature sins. If the new creature himself sins, then all that would be left would be second death for the new creature. Once the new creature has fully developed a crystalized will against sin, then he has fully overcome, he has proven himself incorruptible, and the second death can no longer harm that person. (Revelation 2:11) Such will have attained the goal of the prize of the high calling. And yet, it is obvious that very few Christians ever obtain the level of perfection that is expressed in that goal while living in this present age.

See our studies:

With What Body Shall We Be Raised?

The Manner of the Resurrection

However, being a participant in the high calling does not mean that one has already received a crown of joint-heirship; being a participant in the high calling does not mean, that having been given joint-heirship, if he fails, he looses that crown of joint-heirship. The scriptures, taken together, tell us that one is counted first as a son, as was Adam (Luke 3:38), on the human level, and as a son, also as an heir of God, on the human level. The one consecrated is not first counted as a joint-heir. Such would mean that having already obtained the prize of the high calling, he would then stand the possibility of losing that prize. The scriptures do not present the matter in such a manner.

All who come to Christ are first made sons, as Adam was a son. (Luke 3:38)  The ransom sacrifice does not bring us to life in heaven, but rather it places us as Adam was before Adam sinned, with life on earth. Being made alive, they are sons, and if sons, they are also heirs, for “if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” The condition for heirship is to belong to Christ. (Galatians 3:29) “The spirit itself bears witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ if it so be that we joint-suffer [Strong’s 4841, sumpascho, “to experience pain jointly or of the same kind (spec. persecution; to ‘sympathize’)”] with him, that we may be also joint-glorified [Strong’s 4888, sunarmologeo, “to exalt to dignity in company with”] together.” (See Note #12) The “joint-heirs” are first “heirs” before they become “joint-heirs.” The condition for “joint-heirship” is (different than the condition for heirship) to be joint-sufferers with Christ: “if so be that we joint-suffer with him.” (Romans 8:16,17) The heirs in general are reckoned alive, “new creatures” in Christ Jesus, but only on the human plane. This is the first plane of life for all the Israel after the spirit, the twelve tribes spoken of in Revelation 7. — 1 Corinthians 10:18 (“Israel after the flesh” implies the existence of an Israel after the spirit); Galatians 6:15,16.

See our studies on The Ransom for All and  Born of the Spirit.

Thus, we believe that being begotten of the spirit first places one — as a new creature — on the plane of Adam, who was a son of God before Adam sinned — and with the earthly heirship as a son as Adam would have had it had he remained faithful (Luke 3:38; Romans 8:17; Galatians 3:29), and after that, if one completes the sacrifice by attaining the mark of the prize, then he becomes placed on the level of joint-heirship with Christ. As a result, that which is first accounted to the seed — the grain — (1 Corinthians 15:36-38) begotten of the spirit is the earthy, the physical body, the glory of the sinless terrestrial body (1 Corinthians 15:40; Psalm 8:5; Romans 3:23; Hebrews 2:7), not the heavenly, the spiritual body, the glory of the celestial body. (1 Corinthians 15:45) If and when the new creature is brought to perfection, incorruptibility, as a human, then that humanity is at the point that it can be sacrificed, (just as Jesus sacrificed his incorruptible humanity*), and thus one is sealed out of the twelve tribes at large and counted as one of the 144,000.
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*One should note that Jesus did not just sacrifice his sinless flesh, he sacrificed what he attained, incorruption on the human level. Unlike Adam, Jesus, as a human, brought himself to perfection, to the point of proving himself loyal beyond any shadow of a doubt. Thus, it is due to his being faithful while in the days of his flesh, that he brought life and incorruption (incorruptibility) to light. (2 Timothy 1:10) This he did by his continued, unfailing, obedience. It was this human life, wherein he had to put on incorruption, that he offered as a sacrifice. The sacrifice of the 144,000 would have to be of the same sort, that is, not just sinless human life, but human life that had proven itself incorruptible (counted as such due to perfection of the new creature’s faith, love and hope, proving oneself steadfast, incorruptible, unshakable, immovable, in these — 1 Corinthians 3:13; Ephesians 3:17; Philippians 3:12; Colossians 1:28; 1 Thessalonians 3:10; 1 Timothy 1:5,6; Hebrews 6:1; James 1:3,4; 1 Peter 1:6,7; 5:9,10; 1 John 4:18).

Once one gets the proper setting of what being born of the spirit means, we can see that it is not related to being first assigned a joint-heirship and then the possibility of loosing that joint-heirship,  then we can see that there could be tens of thousands, hundreds of thousands, today who are begotten of the spirit, who will never receive a heavenly body in the resurrection.

We, indeed, do believe that we have today tens of thousands of brothers and sisters who are called under the general call of the high calling, but who will never attain the goal of the prize of joint-heirship, and that many of them will indeed prove to be of the great multitude who “come out of the great tribulation”. We do not believe that it will become evident exactly who the “great multitude” are until after the great tribulation is over and they are recognized as such after Satan’s sun will no longer hinder them from the true light. It is not important for us to know whether this or that brother/sister is of the great multitude or not.

Will the great multitude be physically separated into a group or movement before the great tribulation is over? Probably not, although we believe a small number who will prove to be of the great multitude are probably now associating with the Bible Students. The problem we see with the idea of getting people out their churches to join with the Bible Students is that this very teaching has led to a sectarian view amongst the Bible Students. Thus, most the Bible Students movement itself has come to be viewed by many, even by many Bible Students as though it were a sectarian group or denomination (of a name, thus “nominal”). All sectarianism will eventually be done away with, whether it be amongst what many call the nominal church or amongst the Bible Students. On the other hand, with the destruction of the Babylonish systems, we believe that it is possible that those ones who are begotten of the spirit that were still in those systems may become more manifest, and could possibly, in a loose association, seek each other out even before the end of the great tribulation. But we do not expect the manifestation of who will be be represented as of the 144,000, the twelve tribes, or the great multitude to take place until after Satan is abyssed.

One prophecy we referred to above says that “Then they cry to Yahweh in their trouble.” (Psalm 107:28) This is during, not after, the great tribulation. The scriptures do not reveal the details of how these prophecies will be fulfilled, so much of what we or anyone else might say is speculative, to say the least. We do know that God can cause great changes rather rapidly, or that He might consider to be a short time may seem to be a long time to us.

We should not, however, droop our hands with laxity so as to neglect preaching the Gospel (Good News) of the kingdom (Matthew 24:14), thinking that such work is over, etc., based on there being a limited number crowns for joint-heirship. There are, we believe, thousands of consecrated Christians in what many call the “nominal” churches who may yet wish to learn about the ransom for all, the coming blessings of the kingdom, etc. Such will not only need to be “witnessed” to, but their interest will have to be nurtured to produce growth, thus follow-up should be supplied. They will need to be taught — step by step — concerning who Jesus and his God are, the ransom, the resurrection hope for both the church and the world, the judgment day and God’s kingdom, as well as nurturing in producing the fruit of the spirit, etc. Again, while the Studies in the Scriptures may be helpful along this line, at the same time we believe that the viewpoint concerning “born of the spirit” that is presented therein, which would limit the number who could be “born of the spirit”, would be a hindrance, both to the teacher as well as to the student.  Additionally, the present views of the majority of the Bible Students would seem to hinder such a work. Therefore, the Restoration Light studies would probably of greater benefit in reaching such ones than the more traditional writings often distributed by the Bible Students. Perhaps Yahweh will bring forth someone with the abilities and wisdom to take the lead in such a work, but we will have to wait and see.

Related Studies:

The Great Multitude

The Manner of the Resurrection

The One Hope

The World’s Judgment Day

The Parousia, the Seventh Trumpet and the Harvest

Works of the Second Advent (Links)

This page has links to articles that appeared in “The Herald of Christ’s Kingdom,” May/June 2009 issue; we do not necessarily agree with all conclusions given by the authors:

Theme: Works of the Second Advent


In the Beginning (Works of the Second Advent-Introduction)

Audio MP3

Completing the Church
Audio MP3

Jesus is like a bridegroom who comes to take his bride to her new home. Titus 2:13; Psalm 46; Matthew 25:1-13;  Luke 12:35-53;  Daniel 12:12; Revelation 3:20;

The Restoration of Israel
Audio MP3

Israel’s 1,845 years of disfavor ended in A.D. 1878.

Smiting the Nations
Audio MP3
It is not just the nations; the Dragon, Beast, and False Prophet are destroyed as well.

Three Angels
Audio MP3
Christendom is judged—the faithful leave her.

Alive and Remain
Audio MP3
Resurrecting the saints: a verse-by-verse study of 1 Thessalonians 4, verses 13 to 18.

The General Resurrection
Audio MP3
Everyone, both good and bad, will be resurrected.

The Ancient Worthies in the
Millennial Kingdom

Audio MP3
The faithful ones of old will become the kingdom’s visible representatives.

Highway of Holiness
Audio MP3
Isaiah chapter 35 describes a way by which all mankind will be able to reach perfection.

Poems and Short Features

A Canaan on Earth
Audio MP3

The Beginning
Audio MP3

Divine Revelation
Audio MP3

Forgiveness of Sins
Audio MP3

Spring—Life Anew
Audio MP3


Some Helpful Books:

The keys of Revelation: Jesus testimony — (By Frank Shallieu) We do not necessarily agree with all of the author’s conclusions, but we have found this work to be helpful in our studies of the book of Revelation.

The Emphasized Bible * Canada * United Kingdom – (by Joseph Bryant Rotherham) This Bible translation is acclaimed by many to be the best English translation available.