The Two Christian Hopes and The Partakers of The New Covenant (Covenant Particularity)
The Two Hopes in Relation to the New Covenant
There is no doubt that the bible holds out a hope for everlasting life on earth. Revelation 21:3-4 describes realities that don't exist in heaven, so for them to be done away with it must make sense this is referring to the earth where that reality of death does exist. Martha certainly believed in an earthly hope when she said of her brother “I know he will rise in the resurrection on the last day.” (John 11:24) True, the Sadducees of the time denied the resurrection. (Mark 12:18) However, in his book Judaism in the First Centuries of the Christian Era, George Foot Moore says:
“Writings . . . of the second or first centuries before our era attest the belief that at the expected turning-point in the history of the world the dead of former generations would be brought to life again on earth.”
No such thing as heaven being the “in between” then coming back.
When Jesus was speaking to Nicodemus he explicitly mentions 2 hopes, one exclusive to those born of the spirit (that being the kingdom of heaven in John 3:3-5 and another one open to the whole world to accept which is everlasting life on earth (John 3:16). You see the necessary precondition of entering the kingdom of God was to be born by the spirit, whereas in verse 16 we see no mention of entering the kingdom nor being born by the spirit, the necessary precondition for this everlasting life was faith in the Messiah, such everlasting life would have been familiar to Nicodemus. Thus Jesus did not need to explain this everlasting life like he did when it came to entering the kingdom of heaven.
Jesus also gives affirmation to the criminal Jew on the stake beside him of the paradise earth in Luke 23:42-43 a hope that needed no explanation. He knew of the paradisaic conditions that would be on the earth explicitly taught in Psalm 37 and had no expectation of going to heaven. This same expectation of resurrection to earth is found in Job 14:7-15. Here Job likens the resurrection he hoped for to a tree that is chopped down and grows back, if this was his model for his resurrection he certainly expected to be raised as a human on earth and even asks to be concealed in sheol.
There was however a hope that did need explaining. When Jesus was speaking of preparing a place for his disciples, they did not understand (John 14:2-5) and Jesus told them they would only realize the truth in clarity once the spirit arrives (John 16:12-13). This clear heavenly hope was a result of revelation after pentecost of 33 CE when the first anointing took place and it is seen as such from the Christian letters and being described (1 Peter 1:3-4, 1 Corinthians 15:49) but these letters also mention an earthly hope coexisting with those who are resurrected to life in heaven.
In Hebrews 2:3-5 Paul mentioned an "inhabited earth to come" which would be in subjection to Christ as king, and they also expected to be glorified and have this earth in subjection (verse 9-11, Daniel 7:27). The phrase inhabited earth always meant an earth habited by humans, they certainly expected to have earthly subjects, are they unrighteous? If we see 2 Peter 3:13 coupled with the aforementioned verses shows that this “inhabited earth to come” or “the new earth” would have righteous ones dwell on it. These righteous ones are subjects of the kingdom, and even mentions the new heaven and new earth as destinations of righteous ones to live existing at the same time.
In Revelation 7:9 we see a group of faithful ones who “washed their robes and made them white in the blood of the lamb” (Revelation 7:14) who are not on mount Zion but before it. Mount Zion is the throne, it is heaven, according to Revelation 14:1 because we see those who were bought from the earth on Mount Zion (Revelation 14:3). Elsewhere in Matthew 19:28-29 Jesus explicitly tells them they will have subjects to rule over, that being the “twelve tribes,” which refers to the world of humanity outside those who will sit on thrones with Christ on Mount Zion (1 Corinthians 6:2).
The illustration of the sheep and the goats also gives us insight on this earthly class of subjects. All the nations are said to be gathered before him and he will separate the sheep from the goats, the sheep going on his right hand, and the goats on his left and he blesses those on the right (Matthew 25:32-34). Why are these earthly sheep blessed? Because they were in good and righteous association with his co heirs (Matthew 25:40-41) and those not in association were cast into the everlasting fire, and the righteous into everlasting life on earth where they were gathered (Matthew 25:45-46). By this time chronologically Jesus’ brothers were already resurrected to life in heaven and sit on the thrones to judge the “twelve tribes” as previously mentioned, so this cannot be their judgment, it's a judgment of some other righteous ones not in the kingdom of heaven, but on earth with the goats. Again we see these two realities existing at one time, not heavenly and then earthly, only one existing at a time. These coheirs with Christ, his brothers would have righteous earthly subjects.
If we look elsewhere in Revelation 14 we see the reality of those being bought from the earth and are living in heaven, existing at the same time that the earth had its inhabitants. It says
“Then I saw, and Look! The Lamb standing on Mount Zion, and with him 144,000 who have his name and the name of his Father written on their foreheads… And I saw another angel flying in midheaven, and he had everlasting good news to declare to those who dwell on the earth, to every nation and tribe and tongue.”
(Revelation 14:1, 6) If we take these events to be chronological, then we have these people living on the earth even after the elect are taken from the earth to Mount Zion and upon these people, judgment is proclaimed for the harvest which takes us back to the sheep and the goats of Matthew 25.
There even exists a distinction in the new testament how one may be a child (son) of God. In Ephesians 1:5 it speaks of God choosing his son's through Jesus Christ (in the Melchizedek priesthood order). These children of God are said to be heirs with Christ for the kingdom according to Romans 8:15-17 and you have to be a son by spirit to be an heir so those who aren't heirs of the kingdom and are the earthly subjects as previously mentioned, they are not sons by spirit. This sonship for a kingdom is attained by being chosen and anointed by the spirit (Galatians 4:5-7).
Now not all who receive Jesus Christ are said to become God's children in this manner, but they have the authority to be such and authority to be born again, but not all will be (John 1:12-13) and Jesus also indicated this to the mother of the sons of Zebedee in Matthew 20:20-23. Now when Jesus was challenged on an earthly resurrection by the Sadducees, he said they too would be children, children through the resurrection, not by the spirit (Luke 20:36) in two ways the Bible describes becoming children or "sons" thus further making distinction of hopes. Mind you the context of this resurrection, Jesus was responding to a question raised by the Sadducees against an earthly resurrection for that is what they rejected.
In Romans 9:8 it says “...the children in the flesh are not really the children of God, but are the children by the promise are counted as offspring.” We see the same statement in Galatians 4:28 and it makes a connection to Isaac. This is very important because the promise of Isaac was a miraculous birth to Sarah a free woman, however christians experience a miraculous promised birth in a different way, that is from the “Jerusalem above” (Galatians 4:26-5:1). So you see, to be an offspring of Abraham and a child of God is to be born from above, to have the prospect of going to heavenly Jerusalem.
We see a similar thing in Galatians 3:29 “if you belong to Christ, you are really Abraham’s seed, heirs with reference to a promise.” What promise? This promise is recorded in Genesis 22:18 as saying the nations of the earth will be blessed by Abraham’s seed. These nations, separate from Abraham's seed, who are blessed because of this seed, who are they? Are they just fleshly Israelites of old? That cannot be the case because as previously discussed from Matthew 25, the righteous sheep on earth are blessed because they are in association with Jesus’ brothers, Abraham’s offspring! These sheep are not Abraham’s offspring but they are blessed because of them. You see, salvation does not depend on being one of Abraham’s offspring (a son of God by spirit, born of Jerusalem above) but it does require us to be in association with this brotherhood and to have faith in Jesus' sacrifice.
Another similarity can be found in Zechariah 8:23 where men out of the nations (judged by those of the heavenly hope) grab onto the robe of a Jew (Abraham’s offspring) and they say “we want to go with you, for we have heard that God is with you people.” So again we are seeing this group of people who are not Abraham’s offspring yet they go with these people who are his offspring. Like previously mentioned the nations are blessed by his offspring, these men in Zechariah come out of the nations, and in Revelation 7 we also see the great crowd on earth who are of the nations and washed their robes in the blood of the lamb, they are not Abraham’s offspring.
Further confirmation of this group of men of the nations and their dwelling place is found in Isaiah 2:2-3 where it shows us that these nations stream to Jehovah's mountain and they look forward to learning that which comes out of Zion and Jerusalem (heaven), so they are not in heaven, they render their sacred service from earth and he shelters them with his presence (Revelation 7:15)
Now as if this is not enough, we shall look to Isaiah 66:19-22. Since the context of the passage places us in a period in which the faithful are “declaring God's glory among the nations” leading up to the destruction of the wicked and the establishment of the promised “new heaven and new earth,” we are not jumping to conclusions in stating that it involves the Biblical “end times.” The text specifically states that among those gathered to God's side “SOME will be taken for priests and Levites.” That fact means that the OTHERS would not fall into that category. The New Testament associates the Christian heavenly class with the new priesthood. Revelation 20:6 declares:
“Blessed and holy is he who shares in the first resurrection! Over such the second death has no power, but they shall be PRIESTS of God and of Christ, and they shall reign with him a thousand years.”
The "others" in Isaiah 66 are not seen in this role. What else is available to them besides ruling with Christ as kings, judges and PRIESTS? Does this not give us a Christian “new earth class”? To further emphasize this point, the Isaian prophecy shows that after the wicked are destroyed survivors in the “FLESH” will view their dead bodies and carry on worshiping God from week to week (sabbath to sabbath) and month to month (new moon to new moon) in the “FLESH” and the setting is clearly here on the earth. This clearly excludes them from being members of the heavenly class of whom Paul explicitly states will be serving God as spirit beings. (1 Corinthians 15: 42-55)
The new testament makes it abundantly clear that the heavenly hope is reserved for the new covenant. Hebrews 3:1 addresses the brethren as partakers of the heavenly calling. Hebrews 12:22-24 also speaks of Mount Zion and heavenly Jerusalem as being the destination for the Christians of the new covenant. Hebrews 10:15-20 could not be more explicit in that the purpose of the covenant that Christ enacted in Luke 22:20 was heavenly, an antitype of the Jewish passover covenant. So if someone was part of the earthly subjects, righteous or unrighteous, they would not partake of this heavenly covenant.
With the Passover, the foreigners of Israel were not able to partake of the Passover until they had partaken of the fleshly covenant by circumcision with fleshly Israel. If we read Exodus 12:43, it shows that the foreigners who didn't partake of the covenant cannot eat of the Passover, just like the lord's evening meal instituted on the Passover, only the partakers, spiritual Israel may eat of it. But then it goes on to say in Exodus 12:48 that you have to be part of the covenant, grafted into the covenant with Israel by circumcision. Only then the foreigners were allowed to eat the Passover. Same with the new covenant evening meal, those grafted into spiritual Israel by selection by God may partake of the emblems showing their partaking in that formal covenant.
Even in the old testament you did not have to be part of that covenant with fleshly Israel in order to be favored by Jehovah and brought to his holy mountain. Isaiah 56:5-6 speaks of the foreigners obeying the commandments of the covenant and joining themselves to it, or latching onto it so they may be brought to Jehovah's mountain, despite not being partakers through circumcision and the Passover. Jesus specifically mentions another group of sheep which were not of the covenant made with his apostles for heaven in John 10:16. He says he must bring them in, like the foreigners joined themselves to the covenant without partaking in it by circumcision and Passover.
Not only is Christ’s sacrifice likened to the passover lamb, but it is also likened to the guilt and sin offerings of Israel in which the bread and wine of the Lord’s supper is an antitype (1 Corinthians 10:16-18). Paul here references those who ate of the offerings of the old testament, them being sharers in the altar. When we read the law regarding the offering in Leviticus 7:1-10 only the priests partook of such offering, not all of Israel and Paul acknowledges that type of arrangement in the Christian congregation, that not all would partake, only those of the priestly class. He makes an effort to point to these two offerings as well because with the guilt and sin offering, the blood was spread on the altar, and the grain was a baked like bread which is what the Lord’s supper consisted of and only the priests partook of them.
So in conclusion, as we have discussed, there is no doubt that there is a group of christians who will serve on earth as subjects of the kingdom, and there is a group of christians who will serve in heaven as kings and priests. The relation to the new covenant is different for these two groups because as we discussed, the purpose of the new covenant was to inaugurate the way into heaven and to be glorified and to rule over the inhabited earth of righteous ones which also consisted of christians. That group of earthly christians are not counted as Abraham’s offspring nor born of the spirit but they are to become children of the resurrection, that is earthly.
Excellent
ReplyDeleteThe claim that Jesus presents two distinct hopes in John 3:3-16—one for a heavenly class (born of the spirit) and another for an earthly class (everlasting life)—misreads the passage. John 3:3-5 speaks of being "born of water and Spirit" to enter the kingdom of God, while John 3:16 presents the promise of eternal life to "whoever believes in Him." However, these verses are not describing two separate hopes. Rather, they reflect the same hope: entry into the kingdom of God through belief in Christ and the transformative work of the Holy Spirit. Both verses describe the universal Christian hope of salvation and eternal life, not a divided hope for some in heaven and others on earth. The New Testament consistently teaches that all believers, whether they lived before or after Christ, share in this unified hope of eternal life with God.
ReplyDeleteJehovah’s Witnesses argue that Jesus' promise to the thief on the cross—“you will be with me in Paradise”—supports an earthly hope. They claim that this “paradise” refers to a future earthly paradise. Christ promises the thief that he will be "with him", so perhaps Christ himself is also a member of this "earthly class"? The word "paradise" in the New Testament often refers to heavenly bliss (e.g., 2 Corinthians 12:2-4, Revelation 2:7), not a future earthly restoration. Jesus' promise to the thief assures him of immediate entry into God’s presence after death, consistent with the understanding of heavenly resurrection rather than an earthly hope.
The New Testament emphasizes the heavenly calling of all Christians, particularly those who are partakers of the New Covenant. Hebrews 12:22-24 describes Mount Zion and the heavenly Jerusalem as the destination for all who belong to the New Covenant. There is no mention in the New Testament of two distinct classes of Christians with separate destinies. Instead, the New Covenant is presented as a universal invitation to all believers, both Jew and Gentile, to partake in the blessings of salvation and eternal life in God’s presence. Hebrews 10:15-20 reaffirms this by showing that the New Covenant provides direct access to God, not merely for a select heavenly class but for all who believe.
Jehovah’s Witnesses claim that the "great multitude" in Revelation 7:9 represents an earthly class distinct from the 144,000. However, Revelation 7:9 describes this great multitude as standing before the throne and before the Lamb, which is a clear indication of their presence in heaven, not on earth. The imagery in Revelation often uses symbolic numbers, and many scholars interpret the 144,000 as a symbolic representation of the entirety of God's redeemed people, not a literal number of those destined for heaven. The great multitude thus represents the universal body of believers—both Jews and Gentiles—who will worship God in heaven.
While Jehovah’s Witnesses argue for an earthly hope based on verses like Revelation 21:3-4 and 2 Peter 3:13, these passages describe the renewal of all creation in the New Heavens and New Earth. Traditional Christian eschatology teaches that in the end, heaven and earth will be united, and God will dwell with His people in this renewed creation. This is not a division between two separate groups of believers (one heavenly, one earthly), but a full restoration of creation where all of God's people will experience eternal life in the presence of God. The New Heavens and New Earth (Revelation 21) represent a unified eternal destiny for all believers, not a two-tier system.
ReplyDeleteThe claim that only a specific class of Christians is "born of the spirit" and thereby made heirs of the Kingdom, while another class exists as subjects on earth, contradicts the consistent teaching of the New Testament. Ephesians 1:5 and Galatians 4:5-7 speak of all Christians as adopted children of God, heirs with Christ. There is no biblical basis for dividing believers into two classes with separate destinies. The idea of “heirs” is inclusive of all who have faith in Christ, and all believers are promised the same inheritance: eternal life in the presence of God.
In Matthew 25, the parable of the sheep and the goats does not support the idea of a two-class system. The "sheep" and "goats" are not divided into a heavenly class and an earthly class but are judged based on their response to Christ and their treatment of others. The "sheep" are those who have demonstrated love and righteousness, while the "goats" are those who have rejected Christ’s teachings. The reward for the "sheep" is eternal life, not a separate earthly existence. This parable emphasizes the importance of faith and righteous action, not a division between two distinct groups of Christians.
ReplyDeleteWhat Litigiosus does not understand is that many disciples and others like Paul didn't have a complete or full understanding of things.
1 Corinthians 13:9, 10
International Standard Version
"FOR WHAT WE KNOW IS INCOMPLETE AND WHAT WE PROPHESY IS INCOMPLETE. But when what is complete comes, then what is incomplete will be done away with."
Paul and other disciples had no idea of the 144,000 because that had not been revealed when they was alive in the first century. Many had died before John received his revelation.
The scriptures make a distinction between the Israel of God, Jerusalem above, and the other sheep.
Those of the other sheep are not just Gentiles.
And those of the anointed are not just Jews or Israelites.
Romans 2:29
29 But he is a Jew who is one on the inside,and his circumcision is that of the heart by spirit and not by a written code.That person’s praise comes from God, not from people.
Romans 9:6
6 However, it is not as though the word of God has failed. For not all who descend from Israel are really “Israel.”
Paul, under inspiration, was given the understanding that the Israel of God was now spirit-anointed natural Israelites and spirit-anointed Gentiles or people of the nations.
The prophet Hosea foretold that God, in rejecting the nation of natural Israel in favor of this spiritual nation, which includes Gentiles, would say “to those, not my people: ‘You are my people.’” (Ho 2:23; Ro 9:22-25)
Romans 9:27-29 Moreover, Isaiah cries out concerning Israel: “Although the number of the sons of Israel may be as the sand of the sea, only the remnant will be saved. 28 For Jehovah will make an accounting on the earth, concluding it and cutting it short.” 29 Also, just as Isaiah foretold: “Unless Jehovah of armies had left an offspring to us, we should have become just like Sodʹom, and we should have resembled Go·morʹrah.”
This remnant that will be saved is what Paul addressed in Romans 11 because most of natural Israel is rejected by God. In Romans 11:13-24 Paul speaks of natural branches being cut off and wild ones being grateful on the root which is Christ. These two groups now become one in Christ. God anoints these individuals and become Israel regardless of whether they are a natural Israelites or Gentiles.
There is one flock, and all are children of God, but some in that flock would be anointed for a special privilege. This similar to how all ancient Israelites were considered sons of God. But among the Israelites some were exalted or anointed for a special purpose.
While 1 Corinthians 13:9-10 acknowledges that the apostles’ understanding was partial at that time, it does not imply that they lacked foundational knowledge of salvation or church doctrines. The early Christian teaching emphasized unity in Christ and access to God for all believers, Jew and Gentile alike. Paul's letters frequently affirm that he received direct revelation from Christ (Galatians 1:11-12) and was entrusted with the mystery of the Church, which included Gentiles as full participants in God’s promises (Ephesians 3:4-6). Therefore, the fundamental truths about the Church and salvation were already revealed to him and the apostles.
DeleteIn the New Testament, the Church is consistently presented as a single, unified entity composed of all believers, without a division into separate classes with distinct hopes (Ephesians 4:4-6). John 10:16 speaks of "one flock" under "one shepherd," which indicates a unity that contradicts the notion of a split destiny between a heavenly group (144,000) and an earthly group. The “other sheep” in John 10:16 likely refers to Gentile believers, who would join Jewish Christians to form one united flock.
Romans 2:29 and Romans 9:6, cited in the argument, emphasize that true Israel is not defined by physical lineage but by spiritual faithfulness to God. Paul clarifies that being a "Jew inwardly" and part of "spiritual Israel" is about having faith in Christ, which includes both Jews and Gentiles (Galatians 3:28-29). This spiritual Israel, the "Israel of God" (Galatians 6:16), includes all believers who are united in Christ, without any implication that only a select 144,000 are specially anointed for heaven.
The 144,000 mentioned in Revelation 7 and 14 is often interpreted symbolically by many scholars, representing the completeness of God's people rather than a literal, distinct group with exclusive privileges. Revelation uses symbolic numbers extensively (like the 24 elders, 12 tribes, etc.), and the emphasis is on a complete, holy people of God rather than a fixed number of individuals. Furthermore, Revelation 7:9 describes a "great crowd" from every nation and tribe, which suggests inclusivity rather than exclusivity. These descriptions imply that all believers, not just a select few, will share in God’s promises.
Ephesians 4:4 states that there is "one hope" for all Christians. Paul's teachings consistently underscore that all believers share the same hope of resurrection and eternal life with Christ (Titus 1:2; Colossians 1:27). The distinction made between earthly and heavenly hopes among Christians is not supported by the New Testament, which affirms that all who are in Christ are "heirs according to the promise" (Galatians 3:29) and that we all share the same hope of glory (Colossians 1:27).
The references to a remnant in Romans 9:27-29 and Romans 11:1-5 speak of the faithful within Israel who accept Christ. This remnant is not limited to a specific number or a heavenly class but includes all who respond to God’s grace through faith. Romans 11 uses the olive tree metaphor to show that Gentiles have been grafted into the promises of Israel, joining Jewish believers as part of a single, unified people of God. Paul emphasizes that the entire tree—both Jew and Gentile branches—is nourished by the same root (Christ) and that all who are grafted in share equally in the promises.
The New Testament does not support the notion of a separate, earthly class distinct from a heavenly class. Instead, passages like Romans 8:14-17 describe all Christians as "children of God" and "heirs with Christ." The hope of being with Christ is extended to all believers, not just a select group. John 17:24 reflects Christ’s prayer that all His followers would be with Him in glory, indicating a shared destiny for all believers.
The Scriptures show David and Solomon being exalted over Israel and put on the throne of Jehovah per the Scriptures. (1 Chronicles 29:23)
ReplyDeleteDeuteronomy 14:1 says, “You are sons of Jehovah your God." The Israelites could say, as recorded by the prophet Isaiah: “You, O Jehovah, are our Father.” (Isaiah 63:16)
But notice what God says to David.
Psalm 2:7,8
"Let me proclaim the decree of Jehovah;
He said to me: “You are my son;
TODAY I have become your father.
8 Ask of me, and I will give nations as your inheritance
And the ends of the earth as your possession."
Question: If the Israelites were sons of God, why would God tell David TODAY I have become your Father if Israelites were always his sons?
Something similar was said of Solomon.
2 Samuel 7:12-14
"12 When your days come to an end and you are laid to rest with your forefathers, then I will raise up your offspring(seed)*after you, your own son (Lit., “one who will come out of your inward parts),* and I will firmly establish his kingdom. 13 He is the one who will build a house for my name, and I will firmly establish the throne of his kingdom forever. 14 I WILL BECOME HIS FATHER, AND HE WILL BECOME MY SON. When he does wrong, I will reprove him with the rod of men and with the strokes of the sons of men(Or possibly, “Adam.”)*:
1 Chronicles 28:6
"5 And of all my sons—for Jehovah has given me many sons—he chose my son Solʹo·mon to sit on the throne of the kingship of Jehovah over Israel.
6 “He said to me, ‘Your son Solʹo·mon is the one who will build my house and my courtyards, for I have CHOSEN HIM AS MY SON, and I WILL BECOME HIS FATHER."
So, if you notice the context of these scriptures dealing with sonship to King David and Solomon, it was dealing with them receiving Kingship and authority from God. They were always God's sons because they were Israelites but now David and Solomon entered into a special relationship with God in that they received kingship from God that no other Israelites was given. These statements by God were a unique way of anointing them so that they would receive Kingship.
It's the same with Jesus. He has always been God's Son. Colossians 1:15 shows Jesus as the firstborn of all creation.
Notice how Hebrew 1:5 parallels the angels and Jesus just as 1 Chronicles 28:6 parallels David's other sons and Solomon.
The scripture dealing with Jesus in Hebrew 1:5 (ISV), which says, "For to which of the angels did God ever say, "You are my Son. Today I have become your Father"? Or again, "I will be his Father, and he will be my Son"?"; is dealing with kingship and authority given to Jesus just like it was given to David and Solomon in a similar way.
In Job 1:6, Job 2:1, Job 38:7, and Psalm 89:6, angels are called sons of God or sons of the mighty, but none of the angels are given a kingdom and kingship like Jesus. Jesus was exalted over the angels and was given a position far greater than he had before he became flesh or human. While he was a man, he told his apostles that his Father made a covenant with him for a kingdom. This Kingdom was given to him sometime after his resurrection.
2 Peter 1:17
17 For he received from God the Father honor and glory when words such as these* were conveyed to him by the magnificent glory: “This is my Son, my beloved, whom I myself have approved.”
The exalted Jesus receives homage, obeisance, and some would claim worship, but it is never to the highest degree of the One who gave him this authority. (1 Corinthians 15:20-28)
In the Old Testament, Israel’s kings like David and Solomon were called "sons of God" due to their unique covenant relationship and leadership roles over Israel. Psalm 2:7, for example, speaks of God’s fatherly relationship to David, signifying a special anointing as king rather than implying a unique divine sonship. While David and Solomon were called “sons” upon receiving their kingship, this was not equivalent to the eternal sonship of Jesus, who is the Son of God by nature, not by appointment.
DeleteDavid and Solomon’s “sonship” and kingship were temporary roles granted to mortal men. In contrast, Jesus is described as eternally begotten of the Father, existing with God before all creation (John 1:1, Colossians 1:17). Hebrews 1:5 emphasizes that Jesus’ sonship is unique and superior, as God never addressed any angel—or any human king—as “Son” in the sense that He addresses Christ. Unlike David and Solomon, Jesus’ sonship is intrinsic, reflecting His divine nature, not merely an office conferred upon Him.
Hebrews 1:5 highlights the unique position of Jesus, distinguishing Him from both angels and human kings. The text asks rhetorically, “To which of the angels did God ever say, ‘You are my Son; today I have begotten you’?” This question reinforces that Jesus alone possesses this divine filiation, a relationship not shared by created beings, whether angelic or human. Although David and Solomon were called sons in a representational sense, Jesus alone is the only-begotten Son (John 3:16), sharing the divine nature of the Father.
The kingship of David and Solomon was limited to ruling over Israel. Jesus, however, is given a universal, eternal kingship over all creation (Philippians 2:9-11, Colossians 1:15-20). Ephesians 1:20-23 describes Jesus as seated at God’s right hand, far above all rule, authority, and power—an unparalleled position that places Him as King over all, not just a subset of people or a single nation. This kingship is not only higher than human kingship but also involves dominion over angels, who are merely servants (Hebrews 1:14).
It is true that after His resurrection, Jesus is described as exalted and glorified. However, this does not imply He was not already divine or Son of God prior to His incarnation. Philippians 2:6-11 explains that Jesus, “being in very nature God,” humbled Himself by becoming human and later received an exalted name. This exaltation does not mean a new status as Son but an acknowledgment of His completed redemptive work and His victory over sin and death, highlighting His eternal divine status.
The argument suggests that the homage Jesus receives is lesser than that of God the Father. However, in the New Testament, Jesus receives the same level of worship as God. For example, Thomas addresses Jesus as “My Lord and my God” (John 20:28), an unequivocal expression of divine worship. Philippians 2:10-11 states that “at the name of Jesus every knee should bow… and every tongue acknowledge that Jesus Christ is Lord.” The same worship owed to God is given to Christ, indicating His divine status.
In 1 Corinthians 15:24-28, Paul speaks of Christ delivering the kingdom to God the Father after subduing all things. This passage refers to Christ’s role in salvation history, not His essential nature. The Son’s voluntary subordination to the Father is part of the redemptive mission, not a statement about inferiority in nature. Theologically, the Father, Son, and Holy Spirit share the same divine essence, but each Person has distinct roles within the economy of salvation.
Also, the Father will choose among the flock of true sheep who will be brothers with Christ and sons of God in the sense that they will rule with Christ as Kings and priests and be heirs to the Kingdom. He will anoint these individuals.
ReplyDelete2 Cor. 1:21, 22 (NAB):
"But the one who gives us security with you in Christ and who anointed us is God; he has also put his seal upon us and given the Spirit in our hearts as a first installment."
2 Corinthians 5:5
5 Now the one who prepared us for this very thing is God, who gave us the spirit as a token of what is to come.
Galatians 3:14-15
14 I am pressing on toward the goal for the prize of the upward CALL OF GOD by means of Christ Jesus. 15 Therefore, let those of us who are mature be of this mental attitude, and if you are mentally inclined otherwise in any respect, God will reveal the above attitude to you.
1 Peter 1:3, 4
3 Praised be the God and Father of our Lord Jesus Christ, for according to his great mercy he gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead, 4 to an incorruptible and undefiled and unfading inheritance. It is reserved in the heavens for you,
These individuals are adopted as sons in a sense to share with Christ as heirs and rule as kings and priests, similar to how David and Solomon were anointed or adopted as sons to rule as kings out of the Israelites.
Romans 8:15-17
15 For you did not receive a spirit of slavery causing fear again, but you received a spirit of adoption as sons, by which spirit we cry out: “Abba, Father!” 16 The spirit itself bears witness with our spirit that we are God’s children. 17 If, then, we are children, we are also heirs—heirs indeed of God, but joint heirs with Christ—provided we suffer together so that we may also be glorified together.
Romans 8:23
"Not only that, but we ourselves also who have the firstfruits, namely, the spirit, yes, we ourselves groan within ourselves while we are earnestly waiting for adoption as sons, the release from our bodies by ransom."
In Galatians 4:24-30, Hagar figured in a symbolic drama in which she represented the nation of fleshly Israel, bound to Jehovah by the Law covenant inaugurated at Mount Sinai, which covenant brought forth “children for slavery.” But the children of the “Jerusalem above,” are children of a promise, not of natural descent. This shows that the Jerusalem above or the 144,000 would not just be just natural Jews as Paul stated in Romans 2:29, "But he is a Jew who is one on the inside,and his circumcision is that of the heart by spirit and not by a written code. That person’s praise comes from God, not from people."
Hebrews 12:22-23
But you have approached a Mount Zion and a city of the living God, heavenly Jerusalem, and myriads* of angels 23 in general assembly, and the congregation of the firstborn who have been enrolled in the heavens, and God the Judge of all, and the spiritual lives of righteous ones who have been made perfect,
The Jerusalem above is the congregation of the firstborn enrolled in heaven.
Those of the other sheep do not receive the adoption as sons to rule in heaven. And just like the Jerusalem above is made up of individuals that are natural Jews and Gentiles, so the other sheep are made up of Gentiles and natural Jews.
The New Testament teaches that ALL who are in Christ are adopted as God’s children and are “joint heirs” with Christ. In Romans 8:15-17, Paul emphasizes that ALL who receive the Spirit of God cry out, “Abba, Father,” and become God’s children and heirs. This adoption is not limited to a select group; rather, it is a fundamental part of the Christian identity. The “spirit of adoption” and the privilege of calling God “Father” are given to ALL who believe in Jesus, regardless of their ethnic background or any special office (John 1:12-13, Galatians 4:4-7).
DeleteGalatians 4:26 describes the “Jerusalem above” as being free and “our mother,” representing the heavenly origin and spiritual status of ALL believers. Paul uses this concept to contrast the bondage of the Old Covenant (represented by Hagar) with the freedom found in the New Covenant. The “Jerusalem above” does not refer to a small subset of believers; instead, it symbolizes the universal Church, encompassing ALL who are born of the Spirit. Hebrews 12:22-23 similarly presents this heavenly Jerusalem as the city where the entire assembly of the righteous, both Jews and Gentiles, gather as God’s people.
1 Peter 2:9 describes ALL Christians as a “royal priesthood,” indicating that ALL who are united to Christ are called to be priests and to serve God. Revelation 5:9-10 further supports this by saying that Christ has made believers “a kingdom and priests to our God, and they shall reign on the earth.” This priesthood and kingship are not limited to a specific 144,000 but are promises extended to all believers who are in Christ.
The phrase “other sheep” in John 10:16 is often used by JWs to suggest a secondary class of Christians who do not share the same spiritual privileges as others. However, in context, Jesus uses “other sheep” to refer to Gentiles who would join Jewish believers to form “one flock” under “one shepherd.” This interpretation is supported by passages like Ephesians 2:11-22, where Paul explains that Christ has broken down the dividing wall between Jews and Gentiles, uniting them as one body. The “other sheep” therefore refers to Gentiles, not to a group with a lesser status or different hope.
The Bible consistently speaks of a single hope for ALL believers. Ephesians 4:4 says, “There is one body and one Spirit, just as you were called to the one hope that belongs to your call.” This “one hope” includes an inheritance reserved in heaven (1 Peter 1:3-5). Philippians 3:20 also states that ALL believers’ citizenship is in heaven, from where they await the return of Christ. Nowhere does Scripture indicate that a secondary class of believers exists with only an earthly hope and without access to God as Father. In Christ, ALL believers share the same heavenly hope and are equally “seated with him in the heavenly places” (Ephesians 2:6).
Jesus’ exaltation and kingship indeed affirm His unique role as Lord and King. However, in the New Testament, Christians are described as sharing in Christ’s authority not through separate rulership over others but through a spiritual reign over sin and death. Romans 5:17 explains that believers “reign in life through the one man, Jesus Christ.” This spiritual reign is granted to ALL who are in Christ and does not set up a hierarchy among believers. ALL Christians are called to rule with Christ in the sense of sharing in His victory and authority, particularly in the coming kingdom of God.
In conclusion, the biblical texts consistently affirm that ALL who believe in Christ are adopted as God’s children, share the same heavenly inheritance, and are called to be priests and kings. The “other sheep” in John 10:16 simply refers to Gentiles who join Jewish believers in one united body, not to a secondary class. The Bible does not support the idea of a distinct group with a unique hope or adoption status; rather, it emphasizes the unity of ALL believers in Christ and their shared privileges as children of God and heirs of the kingdom.
Ephesians 1:9-10
ReplyDelete"by making known to us the sacred secret of his [the Father’s] will. It is according to his good pleasure that he himself purposed 10 for an administration at the full limit of the appointed times, to gather all things together in the Christ, the things in the heavens and the things on the earth."
Jehovah gathering all things in heaven and on earth in Christ doesn't mean all things will be in heaven. This shows that there will be unity and harmony between heaven and earth that doesn't exist today.
In Ephesians 1:9-10, Paul speaks of God's ultimate purpose as uniting “ALL things” in Christ, both “things in heaven and things on earth.” The phrase “gather ALL things together in Christ” conveys a comprehensive reconciliation and union under Christ’s headship. This idea reflects the unity of all creation with God through Christ, culminating in a new heaven and new earth where God will dwell with humanity (Revelation 21:1-3). Rather than implying a strict separation of heaven and earth, Paul’s language reflects the Christian hope of participation in the fullness of God’s kingdom, where believers share in Christ’s heavenly inheritance (Ephesians 1:3, Colossians 1:5, 1 Peter 1:3-4).
DeleteIn Ephesians 2:6, Paul explicitly states that believers have been “raised up with him and seated with him in the heavenly places in Christ Jesus.” This implies that ALL who are in Christ already participate spiritually in a heavenly position. The phrase does not mean a distant or abstract unity but rather that believers’ lives are bound with Christ in a real, spiritual sense that transcends earthly distinctions. This seated position signifies a heavenly identity and inheritance for ALL who are in union with Christ, reflecting a shared destiny in heaven.
Paul often emphasizes a single, unified hope for ALL believers. Ephesians 4:4 states, “There is one body and one Spirit, just as you were called to one hope when you were called.” This one hope includes “every spiritual blessing in the heavenly places” (Ephesians 1:3) and “an inheritance in the kingdom of Christ and God” (Ephesians 5:5). Nowhere in Paul’s writings does he divide believers into two groups with different ultimate destinies. Instead, ALL believers are “heirs of God and joint heirs with Christ” (Romans 8:17), indicating that they share a common inheritance in the heavenly kingdom.
Revelation 21:1-3 describes the ultimate fulfillment of God’s plan as the union of heaven and earth, where God’s dwelling will be with humanity. This unification does not imply two separate groups with distinct hopes but rather a new creation in which heaven and earth are harmoniously joined, and God’s people dwell with Him forever. This view aligns with the broader Christian hope of resurrection and eternal life in the presence of God, rather than a dualistic separation between “heavenly” and “earthly” groups of believers.
In Colossians 1:19-20, Paul reiterates that God’s plan is to “reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.” The emphasis here is on a complete reconciliation under Christ’s lordship, erasing divisions rather than enforcing them. The “unity and harmony” described in Ephesians 1:10 is the result of Christ’s redemptive work, which unites all things in Him without implying that believers’ eternal destinies are split between heaven and earth. Instead, Paul’s teaching consistently points to a new reality where ALL of God’s people enjoy unity in the heavenly kingdom.
In conclusion, Ephesians 1:9-10 does not imply a division of believers into separate heavenly and earthly groups but emphasizes the unity of all creation under Christ’s headship. The broader context of Paul’s teachings and New Testament eschatology underscores a single hope for ALL believers: participation in the new creation, where heaven and earth are united, and ALL God’s people share in the heavenly inheritance with Christ.
Consider Revelation 21:3.
ReplyDelete"He will dwell with them" (Revelation 21:3)
“The tabernacle of God is with men, and He will dwell with them , and they shall be His people, and God Himself will be with them and be their God.” (Revelation 21:3)
Do these words mean that God will literally come down from heaven to earth to dwell on it with people?
In reality, Apostle John did not write anything new, but repeated a well-known symbolic image from the Old Testament, applied to ancient Israel. It carries the meaning of God's guidance and blessing.
“And I will dwell among the children of Israel, and will be their God” (Exodus 29:45)
“And they shall make Me a sanctuary, that I may dwell among them.” (Exodus 25:8)
“And I will set My tabernacle among you, and My soul will not abhor you; and I will walk among you, and will be your God, and you shall be My people” (Leviticus 26:11,12)
(Compare Numbers 11:20; Deut. 6:15; 23:14; Joshua 3:10; Isaiah 12:6; 45:14; 57:15; Zechariah 8:23)
The Bible applies the same image to Christians today:
“For you are the temple of the living God; as God said, ‘I will dwell in them and walk in them; and I will be their God, and they shall be my people.’” (2 Corinthians 6:16)
God did not literally dwell with the Israelites on earth. Nor has he literally descended into Christian assemblies today. God’s presence is reflected in the presence of his spirit and in the guidance and support of believers (Haggai 2:5; Matthew 18:20; 1 Corinthians 14:25).
Revelation 21:3 emphasizes the same idea, but on an earthly scale—when, according to Jesus, “the meek shall inherit the earth” (Matthew 5:5).
“Will God indeed dwell on the earth?” (1 Kings 8:27; Isaiah 66:1)
“The heavens, even the heavens, belong to the YHVH, but the earth He has given to the children of men.” (Psalm 114:24)
Revelation 21 depicts a new heaven and a new earth (Revelation 21:1). This setting is not merely symbolic; it describes the consummation of God's redemptive plan in a literal renewal of all creation. The vision John shares, including God’s dwelling among His people, is about the ultimate reconciliation and union of heaven and earth. This would be the fulfillment of the Lord’s Prayer: “Your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:10). Therefore, the presence of God among His people in Revelation 21:3 reflects a real and permanent communion that differs from the previous, temporary instances of God’s symbolic "dwelling."
DeleteThe incarnation of Christ (John 1:14, "the Word became flesh and dwelt among us") sets a precedent for God's literal presence on earth. Jesus, fully God and fully man, physically dwelt with humanity, demonstrating that God is not restricted to heaven but can indeed "tabernacle" among His people on earth. This prepares us to understand Revelation 21:3 as the ultimate realization of God's physical presence with His people, achieved fully in the New Creation.
While the Old Testament references cited (e.g., Exodus 25:8, Leviticus 26:11) do indeed symbolize God's presence with Israel, they also foreshadow a greater fulfillment. Ezekiel 37:27, for instance, prophesies that God will “set [His] sanctuary among them forever,” indicating a future, lasting dwelling. This goes beyond symbolic presence and points forward to Revelation 21:3, where God's dwelling with humanity becomes permanent and direct.
Revelation 21:22 states, “I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb.” In the New Jerusalem, God's presence eliminates the need for any separate temple structure, as God and the Lamb are directly present with humanity. This reflects a literal presence, not merely symbolic guidance or blessing, as there will no longer be a barrier between God and His people.
The scriptural concept of dwelling (Greek: skēnoō, "to dwell" or "to tabernacle") in Revelation 21:3 is the same word used in John 1:14 for Christ’s incarnation. This term indicates a tangible, embodied presence. Given that Revelation 21:3 culminates in a perfected new creation, it implies that God's "dwelling" will also be perfected in a real, relational, and visible way, unlike any previous symbolic or spiritual indwelling.
The reference to Matthew 5:5 (“the meek shall inherit the earth”) is in line with a new creation where heaven and earth are fully reconciled. However, inheriting the earth does not imply separation from God; rather, it implies that God’s people will enjoy His presence in a renewed world. This aligns with Revelation 21, where heaven and earth converge, symbolized by the descent of the New Jerusalem to earth.
In conclusion, Revelation 21:3 should not be limited to a symbolic interpretation. It reflects the ultimate fulfillment of God’s plan to dwell with humanity, as seen through Christ's incarnation and anticipated in the new creation. This passage suggests that, in the end, God's presence will indeed be fully realized in a new, perfected earth, where He will dwell among His people, fulfilling both Old and New Testament promises of eternal communion.
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ReplyDeleteScriptures Concerning the 144,000
ReplyDeleteThe 144,000, in contrast to the great crowd, are counted exactly as in a census from Numbers 1:1-44.
Revelation 7:4-9 And I heard the number of those who were sealed, an hundred and forty-four thousand sealed from every tribe of the sons of Israel: 5 from the tribe of Judah twelve thousand sealed; from the tribe of Reuben twelve thousand; from the tribe of Gad twelve thousand; 6 from the tribe of Asher twelve thousand; from the tribe of Naphtali twelve thousand; from the tribe of Manasseh twelve thousand; 7 from the tribe of Simeon twelve thousand; from the tribe of Levi twelve thousand; from the tribe of Essachar twelve thousand; 8 from the tribe of Zebulun twelve thousand; from the tribe of Joseph twelve thousand; sealed twelve thousand from the tribe of Benjamin. 9 After these things I looked, and, behold, a great multitude, which no man could number, from every nation, and tribe, and people, and tongue.
The 144,000 are only the first fruits, so the main part, the "great crowd" is still missing
Revelation 14:4-5 These were bought as the firstfruits of men to God and to the Lamb, 5 and no untruth was found in their mouths; they are without blemish.
Among ancient Israel, a distinction was also made between the Levites, who were considered firstfruits, and the rest of the people
Numbers 3:11-13 And Jehovah spoke further to Moses, saying: 12 “As for me, behold I indeed take the Levites from among the sons of Israel in place of all the firstborn who open the womb among the sons of Israel; and the Levites shall be mine. 13 For every firstborn is mine. On the day that I smote every firstborn in the land of Egypt, I sanctified every firstborn in Israel, from man to animal. You should become mine. I am Jehovah.”
The interpretation presented here attempts to make a parallel between the 144,000 in Revelation and the Levites in the Old Testament, suggesting that the 144,000 are a special "firstfruits" class separate from the great crowd, which would represent a larger group of believers. Revelation is known for its symbolic language, especially with numbers. The number 144,000 is a product of 12 x 12 x 1,000, signifying completeness (12 representing the tribes of Israel and apostolic foundation). Most biblical scholars interpret the number symbolically, representing the complete people of God. Revelation 7:4-9 presents the 144,000 as coming from the “tribes of Israel,” yet the tribes listed differ from historical Israel’s tribes (e.g., Dan is omitted, and Joseph appears instead of Ephraim). This unusual arrangement suggests that the list is symbolic, not a literal census of ethnic Israelites.
DeleteNowhere in Scripture does it state that only the 144,000 receive a heavenly reward while the "great crowd" has an earthly hope. Revelation 7:9 describes the great crowd standing "before the throne and before the Lamb," a scene that occurs in the heavenly court (cf. Revelation 7:15). If the great crowd is in God's presence, it implies that they are in heaven, not on earth.
The term "firstfruits" in Revelation 14:4 refers to the 144,000 as "the firstfruits to God and to the Lamb." This imagery reflects purity and dedication but does not imply exclusivity as the only group in heaven. The New Testament often refers to believers collectively as a firstfruits offering to God (James 1:18, Romans 8:23). The term emphasizes dedication and sanctity, not restriction of heavenly hope to only 144,000 individuals.
In Revelation 7, the 144,000 are sealed before the great crowd appears, suggesting a chronological or sequential aspect rather than a hierarchical division. The sealing may symbolize protection for believers during tribulation, while the great crowd represents the total redeemed who emerge victorious afterward. This suggests that both groups are part of the same redeemed community, viewed from different perspectives within the visionary context of Revelation.
The New Testament presents a universal heavenly hope for all believers, not a two-class system. Passages like Ephesians 4:4 state that there is “one hope” for all Christians, and Philippians 3:20 asserts that “our citizenship is in heaven.” Additionally, Jesus promises that his followers will join him in his Father’s house, where there are "many rooms" (John 14:2-3). There is no indication in these passages of a division between a small group destined for heaven and a larger group limited to an earthly hope.
The Old Testament Levites as firstfruits were unique to the Mosaic covenant, which has been fulfilled in Christ. In the New Covenant, all believers are described as "a royal priesthood" (1 Peter 2:9) and “priests to our God” (Revelation 1:6; 5:10), sharing in a spiritual priesthood that is not limited to a specific group. Unlike the Levites who had an earthly role, the priestly role of Christians is tied to their heavenly calling and service.
Revelation 21 describes the New Jerusalem, where God's people dwell with Him in perfect unity, without any separation between heavenly and earthly classes. Both the 144,000 and the great crowd are part of this redeemed people, symbolizing the unity of all God's followers under one kingdom. The imagery of Revelation points to all believers enjoying God's presence, rather than a limited number in heaven and the rest on earth.
In conclusion, the 144,000 in Revelation represent a symbolic, complete number of God’s faithful people, not a literal or exclusive class. Both the 144,000 and the great crowd are depicted as sharing the same heavenly reward, fulfilling the New Testament’s unified vision of the Christian hope for all believers.
The two classes are also indicated by the two sacrifices for the priestly tribe and for the rest of the people
ReplyDeleteLeviticus 16:11 "And Aaron shall offer the bull of the sin offering which is for himself, and make atonement for the benefit of himself and his house; and he shall slaughter the bull of the sin offering, which is for himself."
Leviticus 16:15 "And he shall kill the goat of the sin offering, which is for the people, and he shall bring its blood within the veil, and do with its blood just as he did with the blood of the bull; and he shall splash it against the lid and in front of the lid."
Only the 144,000 are with Jesus on heavenly Mount Zion where Heavenly Jerusalem is located
Revelation 14:1-3 "And I looked, and behold, the Lamb stood on Mount Zion, and with him an hundred and forty-four thousand, having his name and his father's name written on their foreheads. 2 And I heard a sound out of heaven, like the rushing of many waters, and like the sound of loud thunder; and the voice I heard was as of singers playing the harp and accompanying themselves on their harps. 3 And they sing as it were a new song before the throne and before the four living creatures and the elders; and none could master this song but the hundred and forty-four thousand who have been bought from the earth."
The great crowd does not stand "with" Jesus, but "before" Jesus
Revelation 14:1-3 "the Lamb stood on Mount Zion, and with him an hundred and forty-four thousand"
Revelation 3:21 "I will grant to anyone who triumphs to sit with me on my throne, just as I triumphed and sat on my father's throne."
Revelation 7:9-10 "a great crowd...standing before the throne and before the Lamb"
This interpretation posits that the two sacrifices on the Day of Atonement in Leviticus 16 represent two distinct classes of believers—144,000 destined for heaven, and the "great crowd" destined for earth. It also claims that only the 144,000 are with Jesus on Mount Zion in heaven, while the great crowd stands "before" Jesus, thus implying a distinction in their location and relationship to Christ. The two sacrifices in Leviticus 16 on the Day of Atonement serve a specific purpose within the Old Covenant, which has been fulfilled in Christ’s New Covenant. The bull and goat sacrifices in Leviticus 16 symbolize the necessity of atonement for ALL, beginning with the priest and extending to the people. Hebrews 9-10 explains that Christ himself is the ultimate high priest and the final sacrifice, replacing the need for the repeated sacrifices that only symbolized true atonement. This typology points to the completeness of salvation for ALL believers, not a division into two classes of believers with separate roles and destinations.
DeleteRevelation 14:1-3 presents the 144,000 standing with the Lamb on Mount Zion, a symbolic representation of God’s victorious people in His presence. Mount Zion in Scripture frequently symbolizes God’s dwelling with His people (Psalm 2:6, Psalm 125:1), representing the place where God gathers His faithful. This does not imply exclusivity for only 144,000 individuals but rather highlights the completeness of God’s people. Furthermore, other passages like Hebrews 12:22 depict ALL faithful believers as having come to "Mount Zion" and "the city of the living God, the heavenly Jerusalem," further indicating that Mount Zion symbolizes the heavenly community of ALL redeemed.
The claim that the great crowd stands "before" Jesus while the 144,000 stand "with" Him, creating a spatial distinction, misreads Revelation’s symbolic language. The phrase "standing before the throne and before the Lamb" (Revelation 7:9) signifies the great crowd’s closeness to and worship of God and Christ, not physical distance. Throughout Revelation, being "before the throne" signifies being in God's presence (Revelation 7:15, Revelation 14:3), and it is consistent with believers enjoying the same intimacy and privilege before God, regardless of distinctions in language.
Revelation 14:4 describes the 144,000 as "firstfruits," symbolizing dedication and purity, not a separate class. The term "firstfruits" implies that the 144,000 represent the initial, sanctified offering, but the concept of "firstfruits" in Scripture often represents the guarantee of a greater harvest (James 1:18). Thus, the 144,000 are symbolically the first installment of the full redeemed people of God, including the great crowd. Together, they form one united body of believers, not separate, distinct groups with different destinies.
Revelation repeatedly emphasizes the unity and shared reward of ALL who are redeemed by Christ. Both the 144,000 and the great crowd share a close relationship with Christ and are depicted as worshiping before God’s throne (Revelation 7:9-15, Revelation 14:1-5). Revelation 19:1 even depicts a "great multitude" in heaven, further challenging the interpretation that only the 144,000 reside in heaven.
The New Testament consistently presents a single hope and inheritance for ALL believers. Passages such as Ephesians 4:4-6 emphasize "one hope," while 1 Peter 1:3-4 speaks of an "inheritance that can never perish," reserved in heaven for ALL Christians. Philippians 3:20 reminds us that "our citizenship is in heaven," applying to ALL believers, not just a select group. This concept of shared heavenly citizenship for ALL believers undermines the notion of two separate classes with distinct destinies.
Revelation distinguishes twice between the worshipers of God in heaven and the worshipers of God on earth, both of whom form a great crowd
ReplyDeleteRevelation 5:8-13 "And when he took the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, and each had a harp and golden bowls full of incense, and the [incense] signifies the prayers of the saints. 9 And they sing a new song, saying: “You are worthy to take the scroll and open its seals, for you were slain, and with your blood you have persons of every tribe and tongue for God and bought [every] people and [every] nation, 10 and you made them a kingdom and priests to our God, and they shall reign as kings over the earth.” 11 And I saw, and I heard a voice of many Angels around the throne and the living creatures and the elders, and their number was myriads by myriads and thousands by thousands,"
Revelation 19:1-7 "After these things I heard what was like a loud voice from a great crowd in heaven. They said: “Praise Jah! Salvation and glory and power belong to our God, 2 for his judgments are true and just. For he executed judgment on the great harlot who corrupted the earth with her fornication, and he avenged the blood of his slaves on her hand.” 3 And immediately after this they said a second time: “Praise Jah! And the smoke from her goes on rising forever and ever.” 4 And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne, saying, “Amen. Praise Jah!” 5 Also a voice went out from the throne, saying: “Praise our God, all you his slaves who fear him, both small and great.” 6 And I heard something which was like a voice of a great crowd, and like a rushing of many waters, and like a sound of heavy thunder. They said: “Praise Jah, for Jehovah our God, the Almighty, has begun to reign as king. 7 Let us rejoice and rejoice and glorify him, for the marriage of the Lamb has come, and his wife is made ready."
The argument here suggests that Revelation distinguishes between two groups of worshipers—one in heaven and one on earth—each forming a "great crowd." However, upon closer examination, the text of Revelation does not support the existence of two separate crowds with distinct heavenly and earthly destinations. Instead, it presents a unified picture of God’s people collectively worshiping Him. The term "great crowd" (or "great multitude") is specifically used in Revelation 7:9 to describe those who are "before the throne and before the Lamb," an unmistakably heavenly setting. The language here indicates that the great crowd is in God’s direct presence, symbolizing their worship and closeness to Him. Additionally, Revelation 19:1 describes a "great crowd in heaven" celebrating God’s justice, which confirms that this "great crowd" is indeed located in the heavenly realm, not divided between heaven and earth.
DeleteIn both Revelation 5 and 19, the vision is of a single, comprehensive worship scene in heaven. Revelation 5:8-13 describes all beings—angels, the twenty-four elders, the four living creatures, and every creature in heaven, on earth, under the earth, and in the sea—joining in praise to the Lamb. This expansive description emphasizes that all creation, regardless of location, joins in worship. Rather than a separation of worshipers into two distinct groups, this passage shows the unity of all creation worshiping God. Similarly, Revelation 19 portrays a great crowd, elders, and living creatures worshiping together in heaven, without suggesting an earthly counterpart or separate group.
In Revelation 5:10, the phrase "they shall reign on the earth" (or "over the earth," depending on translation) does not mean that some worshipers remain on earth. Instead, it highlights the function of believers as part of God's heavenly kingdom, who are given authority over creation. Revelation consistently portrays believers as participating in Christ’s heavenly reign, symbolizing their role as priests and kings. Therefore, "reigning on earth" symbolizes the extent of their authority, not their physical location.
Revelation frequently uses symbolic language that conveys theological meaning rather than strict geography. Phrases like "before the throne" are often symbolic of being in God’s presence, rather than strictly implying a physical place. The presence of worshipers "in heaven" versus "on earth" does not necessitate a literal distinction; instead, it points to the comprehensive scope of God’s dominion, as all of creation is called to worship Him. This symbolic language aims to illustrate the totality of God’s reign and the inclusivity of His kingdom, which encompasses all believers.
New Testament consistently presents all believers as sharing one hope and one destination. Passages like Ephesians 4:4 emphasize "one hope" for all Christians, while Philippians 3:20 states that "our citizenship is in heaven." There is no scriptural basis for dividing believers into two distinct classes with different destinies. Instead, all who belong to Christ are part of one body, with one hope of eternal life in God’s presence.
Historically, the early Church did not interpret these passages in Revelation as supporting two distinct groups of believers with different hopes. The early Christians, as reflected in writings of Church Fathers and early theological interpretation, understood Revelation’s visions as symbolic of the unity of all believers in Christ’s heavenly kingdom, not a separation between two classes with separate roles or destinations.
In summary, the text of Revelation, when understood in its full symbolic context, does not support a division between a "heavenly" and an "earthly" crowd. The great crowd described in Revelation worships God in heaven, symbolizing the unity and inclusivity of all believers who stand before God’s throne. This vision highlights the universality of God’s kingdom, where all who are redeemed share in the same hope and promise, ultimately united in Christ’s heavenly presence.
The argument cites 1 Corinthians 13:9-10 to suggest that first-century Christians, including Paul, had only partial knowledge of divine truths, implying that the concept of the 144,000 might have been unknown to them. However, while 1 Corinthians 13 does indeed acknowledge that early Christians had partial knowledge, this passage does not indicate that there would be a future revelation introducing a divided Christian hope. The "complete" that Paul references concerns the full understanding believers would have in the presence of Christ, not the gradual introduction of a two-class doctrine.
ReplyDeleteMoreover, the New Testament does not hint at a progressive revelation that would divide Christian believers into separate destinies. The core teachings provided by Paul, including his emphasis on unity and shared inheritance among all believers (Ephesians 4:4-6), do not suggest that additional revelations would redefine Christian hope.
The claim that the New Testament differentiates between the "Israel of God" (those destined for heaven) and the "other sheep" (those with an earthly hope) lacks solid biblical support. In John 10:16, Jesus refers to "other sheep" who are not of the Jewish fold but who would come into the fold, representing Gentiles who would join Jewish believers to form "one flock" under "one shepherd." This concept does not imply two separate classes with distinct hopes but rather underscores the inclusion of all believers—Jew and Gentile—into a unified body.
Furthermore, Romans 2:29 and Romans 9:6 highlight the inward transformation and spiritual renewal that make one a "Jew" or part of "Israel," regardless of ethnicity. Paul’s explanation of the "Israel of God" (Galatians 6:16) clearly integrates both Jews and Gentiles as members of the same spiritual family through faith in Christ, not as two separate groups with differing eschatological outcomes.
The objection uses David and Solomon’s special roles as examples of how some individuals may hold a unique status within God’s people, analogous to the Jehovah’s Witness view of a heavenly class among Christians. However, David and Solomon’s anointing and kingship over Israel do not parallel a doctrine of two separate Christian hopes. These Old Testament figures were leaders among the nation of Israel, but they did not belong to a distinct class that received a different divine promise or destiny from that of other Israelites.
In the New Testament, all believers in Christ are described as receiving a shared inheritance and promise of eternal life (Romans 8:17; Galatians 4:7). The "firstborn" status granted to Christ and extended to believers applies universally to all who are in Him, as described in Hebrews 12:22-24, which speaks of the "assembly of the firstborn" enrolled in heaven.
The argument suggests that only a select group of Christians are adopted as sons of God and receive the "upward call," which distinguishes them from other believers. However, Romans 8:15-17 and Galatians 4:4-7 explicitly affirm that all Christians are adopted as children of God and are heirs with Christ. There is no indication in these passages of a subset of believers who receive a distinct calling. Instead, the New Testament describes all believers as "heirs of God and fellow heirs with Christ," implying that the inheritance is shared rather than divided.
Additionally, the language of "adoption" and "firstborn" is applied collectively to all who have the Holy Spirit, not to an exclusive group (Ephesians 1:5; 2 Corinthians 6:18). Thus, the idea that a portion of believers would receive a heavenly inheritance while others are limited to an earthly hope is inconsistent with the New Testament teaching on the unity and common destiny of all believers.
The references to Psalm 2:7-8 and 2 Samuel 7:12-14 regarding David’s and Solomon’s special sonship and kingship are unique to their roles as Old Testament monarchs and are not directly applicable to the New Testament teaching on Christian sonship. While Jesus, the "Son of David," inherits an everlasting kingdom, all who believe in Him are given the status of God’s children and joint heirs (Romans 8:16-17; 1 Peter 1:3-4). The New Testament, therefore, does not support the notion that some Christians would be "sons" with special privileges while others remain in a subordinate class.
ReplyDeleteThe reference to Ephesians 1:9-10 and Revelation 21:3 suggests that the unity between heaven and earth means distinct realms for different groups of believers. However, these passages do not imply a permanent division between a heavenly class and an earthly class of Christians. Instead, they describe the unification of all creation under Christ, culminating in the New Heavens and New Earth where God’s people will dwell with Him forever.
The imagery of God dwelling with His people emphasizes restored fellowship rather than geographic separation. Revelation 21:3 and other New Testament passages depict the union of heaven and earth rather than a two-tiered eternal hope, supporting a shared, unified inheritance for all believers.
The interpretation of the 144,000 as a literal number and the "great crowd" as an earthly class disregards the symbolic nature of Revelation. Revelation is replete with symbolic imagery, including numbers, which often represent completeness or fullness rather than precise counts. Many scholars understand the 144,000 as a symbolic representation of the entire people of God, inclusive of all believers. Furthermore, the "great crowd" is depicted as standing before God’s throne, indicating a heavenly setting rather than an earthly one (Revelation 7:9). This vision aligns with a unified eschatological hope rather than a division between heaven and earth.
In conclusion, the distinctions made in the objection between "Israel of God," "other sheep," and a heavenly "anointed class" versus an earthly class do not align with New Testament teachings. Scriptural passages consistently present a unified destiny for all believers in Christ. The arguments drawn from the sonship of David and Solomon or the heavenly calling misinterpret the broader theological context of these passages. The New Testament affirms a single hope, a shared inheritance, and a unified relationship with God for all Christians, irrespective of their earthly or heavenly future.
This interpretation draws a comparison between the "great crowd" of Revelation 7:9 and the crowds that welcomed Jesus with palm branches, suggesting that they represent distinct classes with different roles and spiritual bodies.
ReplyDeleteIn Revelation 7:9, the palm branches held by the great crowd symbolize victory and peace, a common biblical image for rejoicing and triumph. When people in John 12 waved palm branches to welcome Jesus into Jerusalem, it symbolized honor and recognition of his kingship, but it doesn’t imply that they were a unique, separate class. Similarly, the great crowd’s use of palm branches in Revelation symbolizes their role in celebrating Christ’s victory, not a distinct earthly class. The palm branches are symbolic of their participation in the victory and salvation of the Lamb, showing continuity between the crowds rather than separation.
The act of “washing” robes in Revelation 7:14 is a symbolic representation of purification through Christ’s sacrifice, not an indication of a lesser status. Revelation uses the imagery of “white robes” throughout to signify purity, righteousness, and salvation (Revelation 3:5, 6:11), whether for martyrs, the great crowd, or others. The white robes symbolize a new, sanctified state in Christ, achieved through the “blood of the Lamb.” This imagery does not imply that those who wash their robes lack a “spiritual body” or a heavenly destiny; rather, it emphasizes the shared purification all believers receive through Christ.
Revelation 6:11 and 19:8 do not imply that the 144,000 receive something fundamentally different from the great crowd. Revelation 6:11 states that white robes were given to martyrs as a symbol of their sacrifice and purity. Similarly, Revelation 19:7-8 describes the “fine linen” of the Lamb’s bride, symbolizing the righteousness of the saints. This language does not signify two classes with distinct rewards; instead, it emphasizes the universal sanctification that all redeemed followers experience, depicted through different images. Both groups are purified and clothed in righteousness, representing their shared status before God.
The notion that the great crowd is limited to an earthly destiny lacks textual support. Revelation consistently portrays all faithful believers as sharing in Christ’s heavenly kingdom, whether as a “kingdom of priests” (Revelation 5:10) or standing “before the throne” (Revelation 7:9, 14:3). This unity is further emphasized in Ephesians 4:4-6, where Paul describes one body, one hope, one Lord, and one Spirit for all believers. Thus, the distinctions drawn between the 144,000 and the great crowd are unnecessary and unsupported by the text, as they both symbolize God’s redeemed people.
Revelation is a highly symbolic book, and many of its images, like palm branches and white robes, are not intended to establish literal distinctions between two groups. Instead, they convey theological truths about purity, victory, and worship. The great crowd and the 144,000 are not depicted as two separate groups with different roles and locations but rather as the entirety of God’s people, saved through Christ and sharing in His victory. The book of Revelation uses various images to communicate the glory, purity, and unity of all believers, who are ultimately gathered in God’s presence.
In conclusion, the interpretation that separates the great crowd from the 144,000 by suggesting they have different roles, destinies, or spiritual bodies does not align with the symbolic unity of all believers in Revelation. The great crowd, like the 144,000, represents God’s redeemed people, standing together in purity, worship, and victory in the heavenly realm. The distinctions drawn between “washing” versus “new clothes” misinterpret symbolic language meant to emphasize the shared sanctification and ultimate union of all faithful followers in Christ’s kingdom.
Psalm 25:12-13, Psalm 37:10-11, 37:29, Matthew 5:5 (Inheriting the Earth): These verses about inheriting the earth can be understood as emphasizing the blessings of righteousness rather than a literal promise that righteous people will remain on earth permanently. In biblical language, "inheriting the earth" often symbolizes a life of peace, provision, and divine favor. The New Testament expands this to show that "inheriting" includes entry into God's eternal kingdom (Matthew 25:34; 1 Corinthians 6:9-10), which is ultimately a new creation that unites heaven and earth (Revelation 21:1-4). Therefore, inheriting the earth aligns with the promise of eternal life in God's renewed creation, not a separate earthly life for some.
ReplyDeleteMatthew 25:31-34 (Separation of Sheep and Goats): Jesus' parable of the sheep and the goats in Matthew 25 portrays the final judgment, with the "sheep" invited into the kingdom prepared for them. The kingdom here refers to a unified, eternal dwelling with God, as described in Revelation 21:3-4, where "God’s dwelling place is now among the people, and he will dwell with them." This is a vision of the new heavens and new earth, where God’s presence transforms creation, and all the redeemed dwell together with Him eternally. It doesn't imply a separate group that will permanently reside on the current earth.
Isaiah 45:18 and Psalm 104:5 (The Earth Created to be Inhabited): These verses affirm that God created the earth with purpose and that it won’t be abandoned. But they do not indicate that this earth, in its current state, will continue forever. Revelation 21:1-4 describes a "new heaven and a new earth" where the former things pass away. This renewed creation fulfills the purpose of the original earth by becoming the everlasting home of God’s people in a perfected state, free from sin, pain, and death (Revelation 21:4). This transformation aligns with God's original intent and allows for an everlasting dwelling but as part of a new, perfected creation, not a continuation of the current world.
Psalm 104:5 ("It will not be moved forever"): This poetic language emphasizes the stability and order God established in creation. It doesn’t mean that the physical world, as it is now, will remain unaltered. The "new earth" mentioned in Revelation 21, as well as passages like 2 Peter 3:13, refer to a transformation or renewal rather than a literal, unchanged persistence of the current earth. The "eternal" aspect of this earth is its role within God's divine plan, culminating in a new creation where His people live in harmony with Him.
Scripture culminates in a vision of heaven and earth united (Ephesians 1:10; Revelation 21:1-4). Jesus’ teachings and Paul’s epistles consistently present one hope for all believers (Ephesians 4:4-6), where the redeemed share in the eternal kingdom. This kingdom is not divided between heavenly and earthly classes; instead, it is a unified realm where God’s people live eternally in His presence. This unity between heaven and earth in the renewed creation fulfills all promises and prophecies of an eternal inheritance for the righteous, allowing all of God’s people to live in His presence, not on a separate earthly plane.
Sorry to re-hash an old thread, but this caught my eye. For a comprehensive review of why we witnesses believe the "other sheep" are not merely Gentile Christians, please see the following 1980 Watchtower:
ReplyDeletehttps://www.jw.org/finder?wtlocale=E&docid=1980528&srctype=wol&srcid=share
We've held this view as far back as 1905.
*** w84 2/15 p. 17 par. 8 The Recent Pen for “Other Sheep” ***
“The flock which the Lord was gathering to himself at the time of this parable was not natural Israel, but spiritual Israel. . . . Hence the view that some have taken that we who are of the Gentiles or ‘other sheep’ mentioned are now being brought into the one fold is not correct. . . . Evidently these ‘other sheep’ mentioned in this parable are those who will become the Lord’s sheep after the present ‘little flock’ shall have been completed.”
https://www.jw.org/finder?wtlocale=E&docid=1984124&srctype=wol&srcid=share&par=11
Nincsnevem, I like your new name, btw!
The JW interpretation of John 10:16 as referring to a separate earthly class is inconsistent with the text, contradicts the broader biblical narrative, and relies on flawed reasoning. The "other sheep" are Gentiles who, together with Jewish believers, form one unified flock under one shepherd, Jesus Christ. This unity reflects God’s plan of salvation for all humanity, not a division into separate classes with differing destinies.
DeleteIn the immediate context of John 10:16, "this fold" refers to faithful Jews, the primary audience of Jesus’ earthly ministry (Matthew 10:5–6; 15:24). Jesus was addressing the Jewish people, and "this fold" represents Jewish believers. The "other sheep" are those who are not part of the Jewish fold. This is most logically understood as a reference to Gentiles, who, through Jesus’ ministry and the work of the apostles, would also be brought into the one fold of God's people. The passage emphasizes unity (“One flock, one shepherd”), not division. There is no indication of two distinct groups with permanently separate destinies. The JW claim that "other sheep" represent a secondary, earthly class fundamentally contradicts the text’s emphasis on unity under "one shepherd." There is no biblical basis for dividing the flock into two separate classes with different hopes.
The unity of Jews and Gentiles in Christ is a central theme throughout the New Testament. Ephesians 2:14–18 directly parallels John 10:16. Jews ("this fold") and Gentiles ("other sheep") are reconciled into "one flock" through Christ. In Galatians 3:28 Paul rejects distinctions within the body of Christ, underscoring the unity of all believers. In Romans 11:17–24 the metaphor of the olive tree illustrates that Gentiles (wild branches) are grafted into the same tree as believing Jews. There is no suggestion of a separate tree or distinct group. These passages affirm that Jesus’ "other sheep" are Gentiles brought into the same spiritual fold as Jewish believers, forming one unified body of Christ.
The JW interpretation of John 10:16 as referring to a post-1935 earthly class is anachronistic and inconsistent with early Christian teachings. The early church universally interpreted the "other sheep" as Gentiles. This view is supported by the earliest Church Fathers, who emphasized the unity of Jews and Gentiles in Christ. The idea of a secondary earthly class was only developed by the Watchtower in the 20th century. Prior to this, they identified the "other sheep" as Gentile Christians, consistent with mainstream Christian theology.
Jesus prayed for the unity of his followers (John 17:20–23). Dividing Christians into separate classes with distinct hopes contradicts this prayer and the overarching theme of unity in the New Testament. Ephesians 4:4–6 emphasizes "one hope" for all believers. The notion of two distinct hopes—heavenly for the "little flock" and earthly for the "other sheep"—is simply a JW invention without biblical support.
The JWs employ circular reasoning to support its interpretation, they assume the two-class doctrine is correct and interprets Scripture accordingly, rather than allowing Scripture to shape its theology. Their assumption ("Other Sheep" = Earthly Class) is unsupported by the text and contradicts the broader biblical narrative of unity in Christ.
Based on the context, related Scriptures, and historical understanding, the "other sheep" in John 10:16 refer to Gentiles who, through faith in Christ, are brought into the one fold of God's people. This interpretation aligns with the immediate context and Jesus’ ministry, harmonizes with New Testament teachings on the unity of Jews and Gentiles, and reflects the fulfillment of Old Testament prophecies about the inclusion of the Gentiles (e.g., Isaiah 49:6; Psalm 72:17).
Nincsnevem, we shall see. 1 Corinthians 4:5.
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