Proposition 147. This Kingdom is preceded by a wonderful shaking of the heavens and earth.

[Will there be literal shakings of both heaven and earth preceding the coming of the Lord? Proposition 147 of the Theocratic Kingdom published in 1952 by the Lutheran minister George N. H. Peters (1825 – 1909) gives us this reply: Yes.]

The student who has followed our argument will at once anticipate such a result, for the Kingdom, in its Theocratic aspect, with its design and connections (e.g. restored Jewish nation), cannot possibly be erected here on earth without a fearful commotion, the most terrible convulsions among the nations, in which nature itself is represented as partaking. The Millennial descriptions are introduced by this preparatory shaking, and every prophet, more or less, has portrayed its dreadful nature. It is sufficient to direct attention to two passages, which clearly announce it. Hag. 2:6, 7, “Thus saith the Lord of Hosts; Yet once, it is a little while, and I will shake the heavens, and the earthy and the sea, and the dry land: and I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory,” etc. Heb. 12:26, 27, 28, “Whose (God’s) voice then (at Mt. Sinai) shook the earth: but now He hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. “Wherefore we receiving a Kingdom, which cannot he moved, let us” etc. Two facts locate the fulfilment of these passages in the future, viz., (1) that before and at the First Advent there was no such shaking, for universal peace (Kurtz’s Sac. His., p. 273) existed when Jesus came, and (2) that Paul in Hebrew speaks of this shaking, not as past, but as future.

Obs l. Unfortunately with the rejection of the doctrine of the Kingdom, many writers not knowing what else to do with the passages quoted, apply them to the First Advent, thus forsaking the Early Church view which understood them to refer to the future Advent. Notwithstanding this application, others who have but little sympathy with our doctrine still regard them as related to the future. Thus, e.g. Storr (Diss. on Kingdom of Heaven) affirms that this shaking of the heavens and earth is yet to be fulfilled, and suggests that the apostle in Heb 12:25 does not quote from Haggai, but from some saying of Christ’s uttered respecting the Kingdom of God (probably based on the prophet) and not recorded. Gildas (AD 540) renders Haggai as follows, “Thus, saith our Lord, I will once move the heaven, and earth, and sea, and dry land, and I will drive away the thrones of kings, and root out the power of the kings of the Gentiles, and I will chase away the chariots of those who mount upon them.” The reader will see that Gildas properly identifies Hag. 2:22 as explanatory of the other passage, and incorporates it, and thus, instead of applying the prophet’s language to an overthrow of the Jewish polity, etc. (as now so current, although the civil polity was overthrown at First Advent), assigns it to a complete downfall of Gentile domination, thus making it accord with numerous predictions. Augustine (City of God, B. 18, Ch. -35) says that Hag. 2:6 is partly fulfilled, but will only be fully accomplished “at His last Coming” (Gilfillan, in Christianity and our Era, adopts this double fulfilment.) Numerous opinions of this kind might be quoted, but these are sufficient to indicate now, in the light of prophecies which all admit are still future and pertain to the period of the Sec. Coming, it is impossible for some of those, who adopt the Church-Kingdom view, to confine these passages to the First Advent. Indeed, let any one dispassionately consider what really occurred at the First Advent, then what is here predicted, and finally what a shaking of the heavens and earth, of nations, etc., is still described as future, as e.g. under the last vial, Rev. 16:18-21; at the conflagration, 2 Pet. 3; at the time of the confederation, Key. 19; Joel, 3, etc., and it seems strange that believers in the Word should be so reluctant to acknowledge this shaking to be still future, when they freely locate the predictions mentioned, which include just such a shaking, at a time which is yet to come. The reason is apparent: the theory adopted respecting the Judgment and Judgment Day makes such an interpretation antagonistic to their expressed views, for they cannot reconcile with their theory the Coming of the Desire of all nations, the filling of the house with glory and making the glory of this latter house greater than that of the former, bestowing peace, etc. All these things are opposed to their notions of the ending of time, the winding up of sublunary things, etc., and hence, whether it fits or not, all these things must be engrafted in some way upon the First Advent. Our doctrine is not thus trammelled. The re-established Theocracy under David’s Son introduces the Desire of all nations, bestows peace and prosperity, brings a glory to the Davidic and Lord’s house transcendently greater than the world has ever yet witnessed. But this can never be realized without the most extraordinary revolutions, the most unprecedented changes and convulsions, which are characterized as “a shaking of the heavens and earth” Jesus (Matt. 24:29; Mark 13:25; Luke 21:26), in accord with the general tenor of prophecy, predicts that “the powers of the heavens shall be shaken” which is linked with “distress of nations” “mourning of the tribes of the earthy” “men’s hearts failing them for fear, and for looking after those things which are coming on the earth” and “the Coming of the Son of man in the clouds of heaven.” The reader will notice that Barnes (Coin, loci) and many others, who, against a comparison of these predictions, apply this shaking to the Roman army destroying Jerusalem, etc., fully admit that it also refers to the period of the Second Advent. This shaking, too, as the connection shows, is for purposes of overthrow, utter destruction, and radical change; it is preliminary to the setting up of a Kingdom that cannot be moved, i.e. everlasting, ever-enduring. It is a shaking of Gentile domination (Hag. 2:21, 22) to its complete removal, making place for the incoming Kingdom of Jesus. It is a shaking similar to the shaking of the Babylonian heavens and earth mentioned by Isaiah (13:13). It is that shaking of the heavens and earth (Joel 3:16) preceding the dwelling again of God in Jerusalem and the Millennial glory. It is that terrible shaking of the earth described by the prophet (Isa. 2:19, 21), when the glory of the Lord’s Majesty shall appear. It includes that “great shaking in the land of Israel”, when God shall destroy the enemies and restore the Jewish nation to their own land, thus magnifying Himself in the eyes of many nations.

Obs. 2. One of the best dissertations on this subject is that given by Dr. Owen in a sermon. After refuting the interpretation of Rollocus, Piscator, etc. (who make earth the inhabitants and heaven the angels, which men and angels were shaken with amazement, etc., at events of First Advent and preaching of the Gospel), by showing that the shaking was not yet accomplished when the apostle spoke, that it must exceed all former shakings, and that the things shaken are removed; after rebutting the opinion of Junius and many Commentators (viz., that heaven and earth denote the material parts of the world, etc., and the shaking comprised the signs, prodigies, darkness, earthquake, opening of graves, etc., attending Christ’s birth and death) by similar objections, he then refers to the view of Paraeus, Grotius, etc., that this has reference to the dissolution of the heavens and earth at the last day, but argues that the things shaken are to be removed that the Kingdom of Jesus may be established, and pertinently inquires, taking such a sense as the ending of all sublunary things, what hindrance the material earth and heaven are to such an establishment, and concludes that the Kingdom will not be brought in until after the Sec. Advent or the judgment. He then enters into an interesting discussion, appealing to Hag. 2:6, 7, saying that “I will shake the heavens and the earth” and “I will shake all nations” is a pleonasm for 4 “will shake the heavens and the earth of all nations”—making the “heavens of the nations” the political heights and glory, forms of government, etc., while the nations’ earth is the multitude of their people, their strength and power, whereby the heavens are supported. Owen’s argument is materially confirmed; if we turn to the latter part of the chapter- in Haggai, and notice how the prophet explains by the parallelism how “the throne of Kingdoms will be overthrown” and “the strength of the Kingdoms of the heathen” will be “destroyed,” which finds an accurate correspondence in many prophecies as e.g. Ps. 2; Dan. 2:44; Rev. 11:13-18, etc., that describe the erection of the Messiah’s Kingdom to follow the fearful downfall of the Kings and Kingdoms of the earth, who are represented (as e.g. Rev. 19, etc.) as con-federated against the truth. In perfect agreement with the tenor of the old prophets, who describe the Gentile domination to come to an end (Prop. 164) and to give place to that covenanted Theocratic order which is everlasting, Paul most delicately (to avoid exciting unduly the hostility of the Roman Empire, under which the believers then lived) and yet effectively declares the result of this shaking, just as Daniel and all the prophets portray it, viz., “the removing of those things that are (marg. may be) shaken” (i.e. those Kingdoms), “as of things that are made” (i.e. temporarily allowed, or created), “that those things which cannot be shaken may remain” (i.e. the covenanted and oath-bound promises respecting the Kingdom now to be realized in the restored Theocratic arrangement under David’s Son), “wherefore, we receiving a Kingdom” (the same that is thus covenanted and which saints inherit), “which cannot be moved” (i.e. will never be thus shaken and destroyed like the others), “let us,” etc. It is hard to say which excites our greatest surprise and admiration, the remarkable nicety of Paul’s language, thus avoiding the prejudice (cruel and persecuting) of Gentile rulers, without in the least sacrificing truth; or the exceeding harmony, even in the minutest particulars, between him and men who spoke many centuries before him.

Obs. 3. But while fully endorsing this view, that the great, important meaning of such phraseology is the subversion, overturning, and destruction of Kingdoms, etc., yet this does not forbid our entertaining the firm belief that these things will be accompanied by physical marvels, earthquakes, etc., which shall cause “men’s hearts failing them for fear,” etc. Analogy, pointing to the plagues preluding the deliverance from Egypt, to the events connected with the birth and crucifixion of Jesus, should cause us to hold that when the most solemn crisis for the world comes, God will cause His Almighty energy to be displayed in an unusual manner in the material nature which is to be a participant in the glory following. God has hitherto thus condescended to warn and speak, and there is every reason to believe, that as the end of the age draws nigh and the stupendous issues dependent upon it approach, God will again plead with man in a startling, strange, supernatural manner. While it may be difficult, and even impossible (owing to this figurative use of language just designated), to tell in each individual case whether the fulfilment embraces a literal, physical, or moral, or civil, or political sign, yet such is the variety of expression, the attitude of man himself, the actual participation of the material heavens and earth (as will be shown in following propositions) in the changes then introduced, that the wisest and most profound students of the Word have unhesitatingly given their adhesion (see Prop. 174) to such a belief. Indeed, when the writer considers that this period is to be specially characterized by the denial of the supernatural by the worldly-wise, it seems eminently fitting and proper that such an exertion of power should be manifested, not only for the believing and prudent, not only for the admonition of the unthinking, but for the confounding of the crafty, who rely so much on nature.

Proposition 149. This Kingdom is preceded by the conflagration of 2 Pet 3:10-13.

[Will the conflagration in 2 Pet. 3:7 happen before or after the covenanted Kingdom? Proposition 149 of the “Theocratic Kingdom” published in 1952 by the Lutheran minister George N.H Peters (1825 – 1909) have this reply.]

This is self-evident, since this Kingdom is identified with the establishment of “the new heavens and new earth” of Isa. 65:17, and 66:22. Peter expressly alludes to these two passages in Isaiah and appropriates them as descriptive of “the new heavens and new earth” presented by himself, in the specific phraseology, “according to promise.” The Millennial new heavens and new earth thus claimed by the Apostle, and which are associated with the Kingdom itself, are necessarily preceded by the fire described. As this forms the leading objection to our doctrine, and as some have wrongfully (against the most explicit language of Peter) endeavored to locate this fire after the thousand years, it is proper to thus definitely state the facts and assume their weight.

Obs. 1. It has been noticed by various Commentators, etc., that the Jews, before and at the time Peter wrote, expected that the Millennial era, i.e. the times of Messiah’s reign, would be introduced by great convulsions and a terrible fire. Knapp, in using the word “perishing” as many do, goes too far when he says (Christ. Theol., s. 155, II. 2): “This doctrine of the perishing of the world by fire was unquestionably prevalent among the Jews at the time of Christ and the apostles, although Philo does not accede to it.” That the Jews believed in a mighty change, in a renovation, purification, regeneration (see Knapp, same place, quoting Philo), etc., of the earth, and that in some way fire (as the prophets predicted) should be employed as an agency, seems certain from various testimony, but that they believed in so widespread and extensive a conflagration as moderns have fastened upon Peter, is not only unproven but hostile to the expectations they had concerning the Messiah’s Kingdom. A little reflection should suggest, that a people who looked for the restoration of the Theocratic-Davidic Kingdom over the nation in the flesh, which Kingdom was ultimately to embrace the Gentile nations, could not, and did not, believe in that which would utterly demolish all hope. But, as stated, they did believe that this Kingdom would be preceded by the awful judgments of God, and that fire would be used in connection with them. Now the language of Peter accords with the belief that before the Millennial period could Be introduced, such a Pre-Millennial judgment by fire must be inflicted; and his undoubted reference to the only promises relating to the new heavens and new earth in Isaiah would immediately and inevitably— with the prevailing belief—direct the Jewish mind to the Millennial prophecies. If the latter are to be understood, as so many now teach, to be fulfilled prior to this conflagration, then Peter took the very means and language to confirm his readers in the opposite view. We hold that there is no antagonism between Peter and the Jewish belief on the subject.

Obs. 2. If we refer to the promises acknowledged by Peter and given by Isaiah, we find this view strengthened by the context. Thus e.g. Isa. 66:22 is preceded by “the Lord will come with fire and with His chariots like a whirlwind, to render His anger with fury and His rebuke with flames and fire. For “by fire and by His sword will the Lord plead with all flesh,” etc. While Isa. 65:17 only mentions the sword as preceding, yet, if we take the prediction and turn to its strictly parallel mates, we find that fire also is connected with its ushering in, as evidenced by the same things being delineated as then taking place. Thus e.g. take Isa. 51, and at the very time that God will “plant the heavens and lay the foundations of the earth,” that the redeemed return with singing and everlasting joy, the judgments of the Lord shall be poured upon the wicked and “the heavens shall vanish like smoke,” etc. At least one thing is apparent, that in the context of Millennial predictions (as Ps. 97:3; Joel 2:30; Mai. 4:1, etc.) there are sufficient intimations to warrant the Jewish belief that there would be, before Messiah’s Kingdom is established, an extraordinary manifestation of fire in some form, and that Peter in his prediction adopts this very belief by linking his prophecy with Isaiah’s.

Obs. 3. The reader will observe that Peter, instead of giving the least intimation that the Millennial period antecedes, in his account knows nothing of the Millennial era preceding, and gives statements utterly opposed to the notion that it will be witnessed previous to the conflagration. Without pressing into service his well-known views respecting the nearness of, and looking for, the Advent of Jesus Christ (which is antagonistic to such an idea), it is sufficient to notice that he speaks of the wicked existing continuously and boldly down to this very period, and of believers being subjected to their scoffing, etc., down to the same time. Deliverance is anticipated only when this era preceded by the conflagration arrives; and hence that Millennial glory, etc., which some describe as anteceding this conflagration is something that Peter fails to portray or intimate. More than this: the apostle links this era with the Millennial predictions by designating it “the day of the Lord” and “the day of God,” which all at that time understood as referring to the day (e.g. Prop. 138, etc.) when these Mill. prophecies would be fulfilled. It was the distinguished time when God should remarkably manifest His power in behalf of His people. The apostle only recognizes the one day future associated with this conflagration. This is in agreement with the general analogy. To illustrate: Mai. 4 describes the day of the Lord “that shall burn as an oven” utterly consuming the outrageous wicked and only leaving the righteous, and previous to this announced day there is no Millennial rest and blessedness for God’s children. So Joel 2 and 3, the day of the Lord comes when He shall “show wonders in the heavens, and in the earth blood, and fire, and pillars of smoke” and then follow the Millennial blessings, Peter, imbibing the same spirit of prophecy, introduces no discordant element.

Obs. 4. It is admitted, generally, that the scenes described by Peter follow the Second Advent. When Christ comes, He comes “in flaming fire taking vengeance,” etc. (2 Thess. 1:8), with “fiery indignation” (Heb. 10:27) that shall consume His enemies. It is at this Advent that believers are also delivered and exalted. The language of Peter, the entire tenor and scope of his description, evinces that he places the Advent—the object of terror to the wicked and of joy to the righteous—at this very period of time. This, therefore, is utterly irreconcilable with the theory (Shimeall and others), that this conflagration follows a thousand years after a personal Pre-Mill. Advent of Christ. The “appearing and the Kingdom” are united, and consequently the appearing, the glorification of believers, the fiery vengeance upon living unbelievers, and the Kingdom are also linked together.

Obs. 5. The reader will notice that the Kingdom (as our entire line of argument shows) is introduced at the Pre-Mill. Advent of Jesus, and that Christ then receives His inheritance as David’s Son. These two facts alone set aside the views of those (as e.g. Shimeall in I Will Come Again, and Lincoln in Lects. on Rev., and Burgh, Tyso, and Ogilvy), who make the conflagration Post-Millennial, introductory to an eternal state of things. Now on the other hand the Scriptures make the glorious Theocracy established at Jesus’ return one that is perpetual, ever-enduring (Comp. Prop. 159, where this is considered in detail), and consequently it does not run the risk of ever being removed or destroyed by the universality of the conflagration. The promises of God forbid it, and therefore, as e.g. in Dan. 7 (where the fire of vengeance, v. 10, 11, precedes or is connected with the establishment of the Kingdom) the Kingdom set up at the Coming of Jesus is declared to be one which shall not pass away or be destroyed. Again—to advocate such an opinion is virtually to say that Christ’s inheritance, promised under oath in perpetuity to Him, shall be swept away by a conflagration—an inheritance too for which He suffered and died, which is to be to Him a desire and joy and glory, and which He has already (Isa. 65 and 66) retouched with His creative energy. Surely the brethren who hold to the above opinion do not see that, in the attempt to avoid difficulties connected with Peter’s account of the conflagration, they plunge themselves into far greater by the adoption of such a Post-Millennial view. The fire of Peter must, of necessity, be so interpreted as to preserve the unity of divine teaching, and how this is to be done will be the subject of the next Proposition.

Proposition 150. The establishment of this Kingdom is not affected by the extent of Peter’s conflagration.

[Will there be survivors in the conflagration in 2 Pet. 3:7? Proposition 149 of the Theocratic Kingdom published in 1952 by the Lutheran minister George N. H. Peters (1825 – 1909) gives a pretty extensive reply.]

It is important to notice this in detail (and the reader will please observe that the following Propositions are part of the discussion) since two classes make the conflagration of Peter an insuperable objection to the reception of the doctrine of the Kingdom. Those opposed to Millenarianism, as Brown, Steele, Barnes, Waldegrave, and many others, inform us that owing to the universality of the fire it is impossible to conceive how nations in the flesh, Jewish and Gentile, can survive it to form the subjects of the Kingdom. Every work written against us produces the stereotyped difficulty, as if irremovable. Recently some Millenarians, as Shimeall and others (through an amiable weakness which impelled them to remove what they call “the great stumbling-block in the way of an acceptance of the truth”), have repeated this objection, locating the fire of Peter after the Millennial age. It hence deserves special consideration.

Obs. 1. As stated in preceding Proposition, the language of Peter was in accordance with the views of the Jews. They evidently did not consider the fire so disastrous in its effects that no nations would survive and that the Kingdom could not be set up over the nations as Daniel predicted. The proof is, that all the Jewish converts and churches, as far as we know, never supposed that this passage controverted such an opinion. Instead of being a stumbling-block in the way, this passage was thought to be confirmatory of their belief of the dreadful fire which should devour the adversaries (Dan. 7:10, 11, “fiery stream,” “the burning flame”), when the Messiah would come. Jewish believers held that Peter only transferred that which they had believed would occur at the First Advent, to the Second Advent. Hence the apostle’s statement strengthened them (by his appeal to Isa. and using the phrase “day of the Lord,” etc.) in the faith, expressed by the Babylonian Targum (on Gen. 49:10), “Christ shall come, whose is the Kingdom, and Him shall the nations serve,” or as the Jerusalem Targum has it: “The King Christ shall come, whose is the Kingdom, and all nations shall be subject unto Him.” Peter’s description, therefore, raised no controversy between the Jewish believers and others.

Obs. 2. The early Church, receiving its teaching direct from inspired teachers (and appealing to them, as Papias, Justin, Irenaeus), found no such limitation as was afterward engrafted upon Peter’s language. That Church which claimed (as Semisch, Herzog’s Cyclop. speaking of Justin’s, Dial, with Trypho, doctrinal position) its “belief as the Keystone of orthodoxy,” which in the person of Papias (as stated by Jerome), directly named Peter’s instruction, received the epistle without regarding it as presenting the slightest objection to their doctrine of the Second Coming of Jesus, the fearful overthrow (fire as an agency) of His enemies, the exaltation of the resurrected saints, the re-establishment of the Davidic throne and Kingdom over the restored Jewish nation and the spared Gentile nations. One and all held to .the fulfilment of the covenant and the prophecies based upon it as succeeding this conflagration: This is clearly announced in their writings. It may be justly claimed, that men who were so near to apostolic teaching, and acquainted with the language then spoken, were qualified to judge how far Peter’s statement of the fare was to be pressed.

Obs. 3. It is noticeable that no Millenarian author has taken advantage of the doubts cast upon the canonical authority,of the Second Epistle. This has been done by our opponents and not by us. That epistle was never urged in the first centuries as antagonistic to Chiliasm, for the leading objection to it was that derived from its being too favorable to our doctrine, owing to its “Jewish conceptions.” If we were to accept of its rejection—as suggested by opposers—that would at once end the discussion, seeing that the only passage relied upon to prove that the perpetuity of the Jewish nation and the race is irreconcilable with the universality of the fire at the end of the age, is to be found in this Epistle. But we are not forced to dispute its genuineness or authority, being willing to receive it, on the testimony alleged in its favor, as canonical. The opposition to the Epistle, if so fatal to our doctrine as assumed by many, ought to have come from Millenarians and not from its opponents.

Obs. 4. If there is a passage which should be examined and explained according to “the analogy of faith,” it certainly ought to be this one of Peter’s. The reason is apparent; it is the only passage of Scripture which our opponents allege as conveying an irreconcilable difficulty in the way of accepting what (as we have shown) is taught in the naked grammatical sense in Covenant and Prophecy, and what was unmistakably believed in by the primitive Church. To make a single passage overthrow the Jewish faith, the early Church faith, and, above all, that constant harmony of Scriptural statement down to that point, and to make it the necessity for introducing a spiritualistic interpretation of preceding Scripture, is imposing too much upon one text and is violating the proportion due to the doctrines of the Bible. The rules given by Horne (Introd., vol. 1, p. 342, etc.), are worthy of attention, and if applied will inevitably relieve our doctrine of the Kingdom from any alleged incubus said to be imposed by Peter. Surely when our doctrine of the Kingdom is founded in the oath-bound covenant given to David, is reiterated by prophets, is preached, etc., as Proposition after Proposition has proven, then it ought not to be set aside, or weakened, or condemned by one passage; then the passage assumed to be contradictory ought to be explained in the light of that vast amount of testimony preceding it; then the lesser ought to be interpreted by the greater, the more brief by the more extended, the doubtful by the plainly revealed.

Obs. 5. Peter’s representation of the Kingdom, as given in his own writings, would be vitiated, if we accept of the extravagant estimates made concerning the extent of this fire. Omitting the allusion to Isa. 65:17 and 66:22 and to “the day of the Lord” as used by the prophets and Jews, sufficient remains to snow that he looked for a Kingdom to appear on earth after this fire, and in the form advocated by us. In this same Epistle, Ch. 1, he knows no other Kingdom than the future everlasting Kingdom of our Lord and Saviour Jesus Christ, for which he urges the brethren to strive, faith in which was confirmed by the Transfiguration (see Prop. 153), and which he represents (as 1 Pet. 4:7) as not very distant, thus connecting it with this same Advent and conflagration. Now in the First Epistle, in harmony with the Second, he makes the inheritance and salvation, “ready to be revealed in the last time,” dependent (1 Pet. 1:7, 13; comp, with 2 Pet. 3:13, 14) upon “the appearing of Jesus Christ” and “the grace that is to be brought unto you at the revelation of Jesus Christ” corresponds with “the new heavens and new earth.” In both Epistles believers are “pilgrims and strangers,” suffering, etc., and urged to hope for deliverance, etc., at the Second Advent. The entire spirit expressed is, a deferring of the Kingdom—promised by the prophets 1 Pet. 1:11, 13—until this period. This ignoring of a present Kingdom, and looking for one future, at the Advent, to fulfil the prophets—who locate Messiah’s Kingdom on earth as we advocate—is evidence, if we will but accept of it, that he himself had no idea of the prediction, such as multitudes fasten upon it, seeing that the “everlasting Kingdom” once established, is ever more perpetuated, and hence is not to be destroyed by fire at the end of the thousand years.

Obs. 6. It mast be observed, that while the Second Advent of Jesus is spoken of as a coming in “flaming fire,” etc., to destroy His enemies, etc., it is at the same time represented as a coming to bless the earthy so that the earth is called upon to rejoice in His Advent, as e.g. Ps. 96:11-13; Ps. 98:4-9, etc. Creation, as we have seen Props. 145 and 146, is to exult in this Coming for deliverance, so that it is declared to follow as a result from the antecedent humiliation, death, and exaltation of Christ, the resurrection of His saints, etc., as e.g. Ps. 69:34 (noticing how the Previous portion of the Ps. is applied to Jesus in his death, etc. See Prop. 126). Now such deliverance of creation, such a rejoicing of the earth in the removal of the curse, is not witnessed down to the Advent, and if fulfilled, as written and promised, necessitates, in the very nature of the case, a very material limitation to the destructiveness of this fire. Any endorsement of the sweeping assertions made respecting its universality and totality introduces at once an antagonism (unnecessary) between one passage and a host of others relating to the same time. This is the reason why so many (Prop. 146) employ language respecting the deliverance of creation, insist upon complete restoration, etc., and yet are afraid to mention the animal kingdom or animate nature, fearful that Peter’s conflagration would prove an objection to its utterance. Surely there must be something wrong in an interpretation, which builds up from this passage irreconcilable features to other portions of the Word.

Obs. 7. As just intimated, any view of Peter’s statement which makes an imperfect Redemption, in not restoring the earth, the animate creation, and the race of man to their forfeited position, ought at once to be rejected as inconsistent with the Divine Purpose respecting Redemption as given in covenant and promise, and with the perfection, honor, and glory of the Redeemer (Prop. 140, Obs. 7). To make this earth, animated creation, and the race of man, as such, all to be destroyed, rooted out of existence, or (as a climax) to have it all one mass of fire, perpetuated in this state to constitute (so Pres. Edwards’ His. Redemp., p. 421) an eternal hell (!) for sinners and devils—this is to make Redemption incomplete, to keep this earth forever under the curse, to restore only a few of the forfeited blessings, and to diminish, with fearful rigor, some of the most comprehensively precious promises that the Bible contains. Strange indeed that men should allow one passage to crush the hope engendered in a groaning creation, in a sin-cursed earth, in the longings of nations, and to limit the rich and full restitution of all things and the expressed ability and willingness of the Mighty King to perform it. The early Church could not be so illogical.

Obs. 8. Having clearly shown from the covenant made with David, etc., that the land and the earth is Christ’s, that the Jewish nation as such (associated with the Theocracy), and other nations through it, belong to Christ, that both form “the inheritance” of David’s Son, it is presuming to fasten such an interpretation upon 2 Peter 3 as will at once and forevermore destroy the very inheritance which is promised to Him. “Feeble and weak” as the apostolic and primitive Fathers were, in some resects, when compared with the profound learning of modern theologians, yet none of them has been guilty of so great a violation of propriety as to introduce a doctrine which sweeps away the inheritance of Jesus and that of His saints; which makes it utterly impossible for either to inherit promises most solemnly attested to by the oath of the Eternal One. It was reserved for men of real intellectual strength and mental ability to do this: for those ancient worthies, relying upon the simplicity of the scriptures and that every word of God is equally true, could find no such doctrine in Peter. Explaining (as justice and reason both suggest) Peter by the two Promises of Isaiah, they found, as we also find to day, ample evidence that Christ’s promised inheritance is not affected by the extent of the conflagration. Turn again to those two passages and see how associated with the new heavens and new earth is the restoration and perpetuity of the Jewish race, of Gentile nations, and even the continued existence and change of animals, and it will be seen how impossible it was for a faith which dung both to the covenant given to David and to Peter’s undoubted linking of Isaiah’s predictions with his own portrayal of what should take place in connection with this fire, to adopt an interpretation which virtually denies to David’s Son His own covenanted throne, Kingdom, people, land, etc. It is true, that those who do this strive to give to Him something which they esteem far better, and thus suppose that they honor Him the more; but this also is done at the expense of ignoring the covenant and going beyond the record.

Obs. 9. The time of this fire is the time when “the harvest of the earth” is gathered and the tares (Matt. 13:30, 39, 40) shall be “burned in the fire” (as “the ungodly men” mentioned by Peter), but this harvest (Rev. 14:14-20) occurs under the seventh trumpet preceding the Millennial age. When this conflagration takes place it is associated with the resurrection of the saints, for Peter encourages believers to expect a glorious deliverance at that period; this accurately corresponds with the resurrection (Rev. 11:15-18) and rewarding of the saints under the last trumpet when “the sovereignty of this world” shall be wielded by Christ. The mention of “the Day of Judgment” (comp. Props. 133 and 134) with a knowledge of the Jewish and Scriptural method of speaking of that day, viz., to be followed by Messiah’s Kingdom here on earth as the Millennial prophecies declare; these are additional reasons why we should not force upon Peter an interpretation which must result in introducing an element of discord, thus preventing a harmonious adjustment between the Old and New Testaments.

Obs. 10. This passage has received various interpretations. (1.) One class, to which we have alluded (Prop. 133, Obs. 1.; Prop. 141, Obs. 1, etc.), bring the most extravagant interpretation to bear upon Peter, by which they evolve not only the utter destruction of the earth but that of the planetary system. As the very prodigality of expression and profuseness of imaginary extent is—aside from the arguments herein presented—the best refutation of its unscriptural attitude, it may be passed by without additional remark. There is another class, allied with these in a rigorous interpretation, but far more moderate in their estimation of the ultimate result of this fire. While advocating its universality and the burning up of all things, etc., they at the same time deny that annihilation is denoted or such complete destruction is intended as to forbid the renewal and perpetuity of the same earth. In addition to the writers mentioned (Prop. 140, etc.) who hold to this, many others could be added, as e.g. Augustine, Griffin, Jay, Gregory the Great, Fuller, Pope, Benson, Urwick, Hodge, James, Brown, Pye Smith, etc. The distinguishing peculiarity of these two classes is, that they make the conflagration post-Millennial. Another class, who make the fire about as disastrous as the second class noticed, and yet hold that it is Pre-Millennial, that it will be followed by the setting up of Christ’s Kingdom as predicted in the Millennial prophecies—are represented by Cumming (The Or. Trib., Led., 12), Irving (Orations), Gill (Divinity), and others. These three classes, by the extent of the fire advocated, make no provision for the Kingdom to exist in its expressed covenanted terms, and none for the deliverance of inanimate and animate creation, having the same destroyed and an entire new creation erected from the ashes, etc. Instead of the curse being removed from the existing world, the world falls beneath the curse and is sacrificed, so that an entire new one which has never borne a curse may be created. The position, however, of the one party, that the fire is Pre-Millennial, is undoubtedly correct. (2.) Then we find a large class who make the entire fire a figurative description; and these again are divided into different parties. Thus e.g. that one which makes the destruction of the heavens and earth the overthrow of the Jewish polity, etc., and the new heavens and new earth the introduction of the Christian polity, etc.; so Dr. Hammond, and various of the destructive critics. Others, as Prof. Bush (Mill., p. 202, etc.), taking the figurative view, apply it to the overthrow of systems of error, etc., by the purifying influence of the truth (i.e. fire), which is yet to bring about “that renovated order of things, moral, mental, and political,” etc. Dr. Thomas (Elpis Israel), and Christadelphians generally, refer the destruction to the Jewish polity, but explain the new heavens and earth to be still future, the introduction of the new polity under the Messiah at His Sec. Coming (thus separating by a long interval what Peter unites in succession). In regard to such applications of the figurative sense, it may be observed, that the destruction here presented, whatever it may denote, is inseparably joined with the Sec. Advent, the Day of Judgment, and the Day of the Lord, and hence is still future; while the contrasting with the literal perishing at the deluge indicates that more must be attached to it than the simply figurative. Mede (Works, Exp. Peter), and others, in adopting the figurative conflagration, are more logical and consistent with the tenor of Peter’s statements when they make it adumbrating or symbolizing the overthrow of governments, systems, etc., at the close of this dispensation, preparatory to the establishment (comp. Lord, Apoc., 21:5) of the Kingdom or government under the Messiah. It must be admitted, when the figurative language of Scripture is consulted and compared (see Sir I. Newton’s Obs. on Proph., p. 1, Ch. 2; Faber’s Dis. on Proph., Daubuz, Perp. Com. on Rev., writings of Brookes, Bickersteth, etc.) with each other and with Peter’s language, there is sufficient force in the comparison instituted to lead to a belief that it is, at least, included. The Scriptures sometimes include the physical with the moral, etc., as in the birth, death, and resurrection of Jesus, etc. To make it entirely figurative destroys at once the express contrast instituted by Peter respecting the perishing of the old world by water; and to make it entirely literal is to ignore the Scripture usage of such language. Taking into consideration the views then prevalent derived from the prophets, the style in which the prophecies are given, and the fact that both things (viz., the overthrow of all human governments and the renovation of the earthy are really embraced at this period, it seems the most consonant to believe that Peter comprehends both, that as water was used to destroy the old world, materially and in its governmental arrangements, so fire (not excluding other agencies) shall be employed in modifying and changing the present heavens and earth, materially and in the overthrow of earthly governments, and that the result will be the introduction of a new heavens, and new earth, materially renewed, and in the establishment of the Theocratic Kingdom. The old “heavens” really did not perish excepting as they adumbrate governments, etc. The contrasting of the three worlds—the three heavens and earth—seems to demand something like this interpretation, indicating that the truth lies somewhere between the figurative and literal application, embracing both in the manner pointed out. For, let us impress the reader with a fact, already noticed in Paul, that the apostles, in view of the enmity and persecuting spirit already prevalent, and which they knew was yet to come, could not be too cautious to express their views respecting the certain overthrow of earthly governments; and that all such teaching, to avoid bitter animosity and persecution, had, in the nature of the case, to be couched in prophetic language. The wisdom and admirable tact of Peter (as in Acts 3, using restitution) is noticeable, in his taking language not only correspondent with the usage of the prophets, but even in accordance with that employed by the nations around him, and which virtually comprehends both. (3.) Then again there is an able and growing party who advocate that the fire of Peter will be literally experienced, but that it is confined to localities (some few writers have confined it to Judea or Palestine, others to the Roman earth, and still others have made it local, and by slow degrees, gradually extending over the earth), and will not be so disastrous or extensive as many suppose. This view was early presented, has more or less continued, and recently has had a number of writers to express it in a most forcible manner. D. N. Lord in several of his writings, Dr. Seiss in his Last Times (see it eloquently presented in Third Dis., also “Day of the Lord”), and others, have argued against the universality of the fire (1) from the declared perpetuity of the earth; (2) the Noachic covenant, which promises no such destruction in the future as that of the deluge (3) the saint’s inheritance; (4) the meaning of Peter’s phraseology; (5) the design of the fire, “the perdition of ungodly men” (6) the agreements of Peter’s language with the descriptions of volcanic eruptions, etc.; (7) the language of the prophets describing the same events, etc. They exhibit those fires as dreadful and connected with “terrific phenomena.” In conclusion: looking at those various interpretations, the dispassionate student will certainly feel inclined—considering the Oneness of the Spirit through whom holy men spake—to give the preference to those who, instead of taking Peter’s prophecy isolated and then proceed to build upon it a series of tremendous doctrines, endeavor to ascertain its meaning by a comparison with the analogy of faith, with other predictions given by the same Spirit. Caution must be engendered by the simple fact that equally as strong language as Peter uses is employed by Nah. 1:5 in reference to Nineveh, and in Deut. 32:22; Micah 1:4; Isa. 13:9-14; Amos 9:5, etc., in such a way as to indicate a continuation of the earth, nations, etc., after terrible convulsions and punishments. The same is true of Isa. 24:19-23; Isa. 2:10-22; Jer. 4:23-28, and numerous other passages. The limitation even with which sometimes the word “earth” is used, the verbal criticisms (Crit. Eng. Test.) which unite men of opposite views, the fact that change and not such destruction is evidenced by Ps. 102:25-27; Heb. 1:10-12 (the parallelism limiting and defining the first clause)—all this should nave its influence in forming our decision. Even the “earnestly expecting and ardently wishing, and anticipating” (Bloomfield), “earnestly desiring” (Newcome), “awaiting with eager desire” (Barnes), this “coming of the Day of God,” corresponding again with that of the prophets, with the pious Jewish language, etc., should be regarded. While a comparison of the intent of this fire with the overthrow of the wicked—in which fire is also alluded to—Rev. 19:19-21; Matt. 25:31-46; Ps. 11-6; Dan. 7:9-11; 2 Thess. 2:8; Joel 3:9-16; Zech. 14:1-15; Ezek. 38:22, etc., leads to the conclusion that it must be—Peter also linking it with Isa. 65:17, and 66:22—Pre-Millennial. Linked with a coming of the Messiah, with which the restored Theocratic Kingdom is associated; with an earth, however it may experience the ordeal of fire, the same earth renewed; with a continued materiality (see Chalmers’s Sermon on 2 Pet 3:13), which, as in glorified humanity, etc., God employs, as the prophets teach, to display His attributes and glory and to make His creatures happy; with a new heavens and new earth, which was inseparably connected in the Jewish mind with the Kingdom of the Messiah and a return to a Paradisiacal state; with the extirpation of sin from the world and not with a destruction of that which is not in itself sinful; with the inheritance of Abraham, the saints, and Christ Himself, which cannot be effaced without violation of God’s faithful Word; with “the restitution of all things,” “the regeneration,” the deliverance of groaning creation, the shaking of heaven and earth, and numerous other promises which are then to be realized—surely with all this before us, the conflagration of Peter can only be explained consistently with the uniform and concurrent teaching of Holy Writ. It cannot, it does not form an exception. Taking, on the one hand, the most positive declarations that sin, suffering, opposing and hostile powers shall continuously exist down to the Sec. Advent, and then, on the other hand, the emphatic predictions that these shall be rooted out of the very same earth—that all sorrow, misery, and wickedness shall cease to exist in it—and that it shall become fruitful, beautiful, etc.,—it follows that the only position—consistently sustained by the reasons adduced—for a believer in all that God says, is that already indicated. Peter’s statement shows us, how both these Scriptural representations are sustained and verified; how the sin-stained vesture and fashion shall be changed for the garments alone suited for the manifested royalty; how this earth now can expectantly look for redemption and then can rejoice and exult in the possession of the same; how God can (for He is not wasteful of material) take the old and out of it bring forth the gloriously renewed without impairing His own workmanship; and how this earth, once pronounced good but now marred by sin, shall again be restored to all its forfeited blessings and to the singing of “the morning stars” and the shouting of “the Sons of God” over its recovery.

Obs. 11. But in this discussion we are not concerned in advocating any specific interpretation of Peter’s language. Let it be admitted, that all the explanations given are “pitiful subterfuges,” and that the fire is universal, yet a believer in God’s Word should find no difficulty even in this extreme statement of the case. Let the conflagration be thus universal or local, universal by slow advances or confined to the Roman earth, universal by uniting Pre- and Post-Millennial agencies, or entirely Pre-Millennial, one thing ought to be self-evident to the believer, viz., that this fire, whatever it maybe, and however extended in its effects, will not and cannot destroy the mortal men in the flesh, the Jewish nation and spared Gentiles, whom God has determined to save. The difficulty is, as alleged, that we cannot tell how, if the conflagration is general, at the same time, these can be preserved. Taking it for granted that it is thus universal, we are told that we cannot give a reason for “the hope that is in us,” and that our theory is “a stupendous theological misnomer” etc. Having already shown, in various places, the just connection existing between reason and faith, it is not necessary to restate our position. While advocating the use of reason, yet, after reason has once admitted the Omnipotence, etc., of the Eternal One, it must be regarded as very unreasonable to limit the Divine attributes. It is a characteristic of believers, in opposition to unbelievers, to receive all that God says He will perform, even if not able fully or satisfactorily to explain or reconcile all His words and predictions; —and this is properly based upon the reason (derived from reason apprehending God as described), that the wisdom and power of God will be found equal to any emergency that may arise in the fulfilment (in the order given) of His predictions, no matter how inexplicable they may appear unto us. Indeed, one of the writers (Shimeall) who expresses himself so strongly against us on the ground of impossibility, etc., gives us in the very same book a sufficient reply to his own objection in the following just lesson of faith urged against another party who lacked faith: We might ask, Is anything too hard for the Lord? Is our unbelief to be the measure of his truth? If a few had objected, before the events, the improbability, approaching not only to moral but to physical impossibility, that Messiah could ever be born of a virgin: suppose, further, he had objected to the improbability of such a religion as that of Christ, with such apparently inadequate support, and so contrary to men’s prejudices and passions, ever so prevailing in the world, as that one day all nations should bow to Him— how would such an objection meet this antagonist but by arguments that would equally refute his own, viz., faith in the truth and power of God. If this is so, why then urge “physical impossibility” against us, when we even by no means make the emergency for such to arise in our interpretation of Peter? A moral inconsistency or impossibility would be fatal to our argument, but that of mere “physical impossibility” (because the objector cannot see how it is to be done) has no pertinency or force relating to the accomplishment of any prediction that God has given, after the mighty exhibitions of His ability to perform anything and everything that He has determined. Witness the saving of a remnant in the flesh when the deluge encompassed the earth, the birth of Isaac, the salvation of Israel at the Bed Sea, the protection of the flesh and even the clothing of the Hebrews in the intense heat of the king’s furnace, the conception of Jesus, etc., and surely with such manifestations of God’s most wonderful ability to accomplish all things, we must utterly repudiate the principle that we are at liberty to reject any prediction, or to reverse its order of fulfilment, because we, forsooth, cannot comprehend or explain how it is to be done, or how it is to be reconciled with natural causes. Apply this unbelieving principle to the conflagration itself, to the resurrection of the dead, to the changing of the living saints, to the miracles of Christ, creation, the mode of our existence, etc., and see how little these, as well as a multitude of other things, are dependent upon our amount of knowledge concerning them. Prophecies, which before their fulfilment seemed of impracticable (from a human standpoint) accomplishment were exactly realized; and thus others are given (is it to test the faith of Abraham’s seed?) in relation to the future, which will be verified in like manner, no matter whether believed or not, simply because God will indeed perform “a strange work,” “a new thing,” and while engaged in it He is abundantly able to cover in the shadow of His hand, so that (Isa. 43:2) “when thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee” (or as Delitzsch: “When thou goest into fire, thou shalt not be burned, and the flames shall not set thee on fire”).

Are we supposed to read Revelation with a Recapitulation Lens?

Recapitulation lens is what the Amillennialists or Anti-premillennialists use when they are reading the book of Revelation. According to Sam Storms in The Amillennial View of the Kingdom of God [accessed May 15, 2017],

“the structure of Revelation does not relate consecutive events but frequently covers the same ground from different perspectives.”

He gave the seven sections as:  (1) Chapter 1-3; (2) chapter 4-7; (3) chapter 8-11; (4) chapter 12-14; (5) chapter 15-16; (6) chapter 17-19; (7) chapter 20-22 and went on to say that,

“Revelation 20:1 is not to be thought of as following in chronological order chapter 19 (which describes the Second Coming of Christ). Rather, it takes us back once again to the beginning of the NT era and recapitulates the entire present age.”

The problem with this Recapitulation eisegesis is that it blurs your understanding of the entire book and you severely miss its authorial intent. You will not find John saying that he was writing a “progressive parallelism.”

In fact, John was told to write the things he has seen, the things that were, and the things that will take place later (Rev. 1:19) which, for all intents and purposes, a chronological purpose for his book.

And there is this heavy use of “then I saw” or “then I heard” clauses which goes in accordance with the instruction in Rev. 1:19:

Then I turned to,  Rev. 1:12.
Then I saw, Rev. 5:1.
Then I looked, Rev. 5:11.
Then I saw, Rev. 7:2.
Then I saw, Rev. 8:2.
Then I looked, and I heard, Rev. 8:13.
Then I saw, Rev. 10:1.
Then I saw, Rev. 13:11.
Then I looked, and behold, Rev. 14:1.
Then I saw, Rev. 14:6.
Then I looked, and behold, Rev. 14:14.
Then I saw, Rev. 15:1.
Then I heard, Rev. 16:1.
Then I heard, Rev. 19:6.
Then I fell down, Rev. 19:10.
Then I saw, Rev. 19:11, 17.
Then I saw, Rev. 20:1, 4, 11.
And I saw, Rev. 20:12.
Then I saw, Rev. 21:1.

So what gives? Where did they get this recapitulation view? Sam Storms went on to say,

Revelation 20:1 is not to be thought of as following in chronological order chapter 19 (which describes the Second Coming of Christ). Rather, it takes us back once again to the beginning of the NT era and recapitulates the entire present age.

Who gave them such an instruction?

The “then I saw” clauses found in Rev. 19:11, 17 and then in Rev. 20:1, 4, 11 actually give us indications that the author saw visions in progressive succession.

First, in Rev. 19:11-16, John saw Jesus coming in clouds with great power and glory (c.f. Mat. 13:26; 24:30; Lk. 21:27).

Second, in Rev. 19:17-21, he saw the carnage that followed his coming: death and destruction of the Beast and his armies led by the kings of the earth (c.f. 2 Thes. 2:8-12).

Third, in Rev. 20:1-7, he saw the Millennial Kingdom which is placed between two resurrections, or between the binding and loosing of Satan. It is wrapped up with the final defeat of Satan along with the armies he deceived from four corners of the earth (Rev. 20:8-10).

Fourth, in Rev. 20:11-15, he saw a great white throne where those who did not belong to the first resurrection were judged (Rev. 20:13), when the earth and sky are no more (Rev. 20:11).

And fifth, in Rev. 20:1-4, he saw a new heaven and new earth, the holy city Jerusalem coming down from heaven, and God finally dwelling with his people.

Saying Rev. 19:17-21 is recapitulated in Rev. 20:8-10 is like saying the feeding of the five thousands (Mat 14:13-21) is recapitulated in the feeding of the four thousands (Mat. 15:32-39).

Rev. 19:17-21 is about the coming of the Son of Man from heaven, destruction of the Beast, and the binding of  his source of power, Satan (Rev. 13:4). Whereas Rev. 20:8-10 is about God himself defeating Satan with finality after he was loosed at the end of the thousand years.

I do hope they have a Return Warranty for their lens, it’s broken.

Remember Rev. 21:5 which says, “these words are trustworthy and true.” If it’s trustworthy and true, why rearrange the author’s ordo-eschaton? Do they not fear the Warning Label in Rev. 22:18 that says, “if anyone adds to them, God will add to him the plagues described in this book”?

Are the souls of the saints living and reigning with Christ in heaven?

According to Anthony Hoekema in A Brief Sketch of Amillennial Eschatology,

“Amillennialists also teach that during this same thousand-year period the souls of believers who have died are now living and reigning with Christ in heaven while they await the resurrection of the body.”

But according to Rev. 20:4 they already came to life and then reigned with Christ for a thousand years.

Beforehand, Rev. 5:10 says, “they shall reign on the earth,” not in heaven as Hoekema says.

Furthermore, Rev. 20:6 calls it, “the first resurrection” they are not awaiting resurrection as Hoekema says.

Makes you really wonder what Scripture he was reading.

Who are the 144,000 in Revelation?

According to John, the named writer of Revelation:

They were were the servants of our God (Rev. 7:3).

They were 12,000 from each from every tribe of the sons of Israel (Rev. 7:5-8).

They were virgins (Rev. 14:4).

They were redeemed from the earth (Rev. 14:3); redeemed from mankind as first fruits (Rev. 14:4).

They told no lie; they were blameless (Rev. 14:5).

They were sealed with the name of the Father on their foreheads (Rev. 7:3).

They have their tribe names inscribed on the gates of the holy city Jerusalem coming down from heaven (Rev. 21:12).

The author has seen the salvation of remnant Jews, a remnant, “from all the tribes of Israel”, Rev. 7:4.

Are they representatives of Gentiles servants of God too?

No. John said in Rev. 7:9, after that vision of the 144,000, he beheld,

“a great multitude that no one could number, from every nation, from all tribes and peoples and languages….clothed in white robes, with palm branches in their hands.”

The Greek word used to describe the innumerable multitude is “ethnos” which is also translated as “Gentiles” elsewhere.

According to Rev. 7:15, they serve God “day and night.” That makes them God’s servants too.

In other words, aside from the remnant Israelites that John saw, he has also seen the salvation of innumerable multitude from every nations.

While the 144,000 remnant of Jews were on Mt. Zion (Rev. 14:1), a great multitude of non-Jewish nations were in a heavenly Temple, singing praises and salvation songs (Rev. 19:1,6-8) and worshiping God on his throne (Rev. 7:11, 15).

Keep Calm, Don’t ‘Herme-new-twist’

So, don’t worry if the text doesn’t seem to say you belong to the 144,000 especially if you’re not a Jew. You don’t have to argue non-sequitur to make yourself belong to a remnant.

Learn from the mistake of Kevin DeYoung when argued non-sequitur in favor of his Anti-premillennial bias in his blog in TGC.

You don’t have to make Revelation say what it is not actually saying. Aside from those 144,000 there were also a great innumerable multitudes clothed in white, clean, washed with the blood of the Lamb. Even chapter 7, John saw a vision of Gospel preaching, “to every nation, and kindred, and tongue, and people,” Rev. 14:6.

Lastly, Revelation doesn’t have to say that those innumerable great multitudes were sealed to be saved too. They already praise God and they were singing salvation songs to him in his temple, and more importantly Rev. 7:17 says, “the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water, and God will wipe away every tear from their eyes.”