“And I looked, and lo, a Lamb stood on the Mount Zion, with him an hundred forty and four thousand, having his Father’s name written in their foreheads” (Revelation 14:1).

In chapter 13, we saw described in symbol the great anti-Christian apostasy in its various stages. We saw first its earlier phase — Papacy defiling the Truth and persecuting God’s saints. This persecution continued through the long period of its supremacy. And in the closing verses of the same chapter we saw what seems to describe the last and final phase of the anti-Christian apostasy — confederated Protestantism as the image of the beast, for a time acting in sympathy with Papacy; the civil powers also for a time cooperating with both. As we have seen in the preceding chapter, this seems to be the last form that the “powers that be” will assume in opposition to God’s saints before the destruction of these evil systems by the epiphania (bright-shining) of his parousia (presence), which destruction seems to begin with the Papal hierarchy itself.

As we thus have set before us the very trying conditions in which the last members of Christ’s Body will soon find themselves, and over which they must be victorious, it is most comforting and strengthening to faith to discover in the vision we now consider, a description of the assumption of Divine authority, and the exercise of Divine power operating to accomplish the overthrow and destruction of this last great anti-Christian combination. The visions of Revelation that follow this one all relate to the last great conflict of this age between truth and error — a conflict which is exhibited in several different stages. The part that the last members of the saintly class will have in these final scenes will, it seems to us, be that of giving a simple testimony to the Truth — a testimony given in a fearless yet meek, humble, and submissive spirit — submissive to the Father’s will, realizing that He will not permit any experiences to come to them that will not be for their good and His glory. This testimony will be like the last testimony of Christ given to the religious rulers of the Jews, and the civil power of Rome. It will be well that the true followers of the Lamb examine carefully those Scriptures that describe the Master’s attitude and final testimony to those powers that then existed — the one, the Jewish religious power, the instigator and accuser; the other, the Roman civil power, the executor of the decrees of the former.

From the foregoing it is obvious that the vision we now consider — the Lamb standing on Mount Zion — brings us to the beginning of the most thrilling period in the history of the true Church, and the world; indeed, to the momentous events that occur in connection with the overthrow of the enemies of Truth, and the establishment of Christ’s Kingdom. A careful study of the vision can hardly fail to produce the conviction that the Lamb standing on Mount Zion is a symbolical representation of Christ’s assumption and exercise of kingly authority. Carefully searching the Scriptures to discover the significance of this symbolism we find that the symbol of the literal Mount Zion of old, the place where the typical David’s throne was located, is frequently employed to picture this assumption and exercise of Divine authority and power over human affairs; this authority and power being vested in Christ. As one writer, commenting on the visions of the apostasy described in chapter 13, and connecting this vision with them, has truthfully said:

“The manifestation of evil is complete; we are now to see God’s dealings as to it. These acts of Satan and his ministers [described in chapter 13] are a plain challenge of all His rights in [spiritual] Israel and the earth; and further patience would be no longer patience but dishonor. Hence we find now, as in answer to the challenge, the Lamb upon Mount Zion, that is, upon David’s [antitypical] seat; and as the beast’s followers have his mark upon them, so the followers of Christ, associated with him here, have his and his Father’s name upon their foreheads. What this means can scarcely be mistaken.

“Zion is not only identified in Scripture with David and his sovereignty, but very plainly with the sovereign grace of God, when everything intrusted to man (in King Saul’s day) had failed in Israel — priesthood had broken down, the ark gone into captivity in the enemy’s land, and although restored by the judgment of God upon the Philistines, was no more sought unto in the days of Saul. He, though Jehovah’s anointed king, had become apostate. All might seem to have gone, but it was not so; and in this extremity, as the seventy-eighth Psalm says, ‘Then the Lord awaked as one out of sleep … and He smote His adversaries backward. Moreover, He refused the tent of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah — the Mount Zion which He loved. He chose also David His servant.’ Nor was this a temporary choice: as a later Psalm adds, ‘For Jehovah hath chosen Zion; He hath desired it for His habitation. This is My rest forever: here will I dwell, for I have desired it.’ (Psalms 132:13,14).

… The Lamb on Mount Zion shows us the true David on the covenanted throne, and Zion by this lifted above the hills indeed” (F. W. Grant).

Ancient Zion Symbol of the Kingdom

In Micah 4:1-3, we have this same symbolic use of the word Zion in connection with a prophecy describing the establishment of God’s Kingdom over the world: “But in the last days it shall come to pass, that the mountain [kingdom] of the house of the Lord shall be established in the top of the mountains [kingdoms] … for the Law shall go forth of Zion, and the Word of the Lord from Jerusalem. And He shall judge among many people, and rebuke strong nations afar off.”

In the Psalms we have another special use of the word Zion in this particular. It will be noted as we quote it that it portrays the same things we find described in this Revelation vision and its context, namely the gathering of the Lord’s saints to Himself in connection with fiery-trial judgment troubles upon their enemies. It reads:

“The mighty God, even the Lord, hath spoken, and called the earth from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence: a fire shall devour before Him, and it shall be very tempestuous round about Him. He shall call to the heavens from above, and to the earth, that He may judge His people. Gather My saints together unto Me; those that have made a covenant with Me by sacrifice” (Psalms 50:1-5).

Again we have a prophecy concerning Jehovah’s giving to His Son authority to execute judgment upon His enemies, in which Zion is used in this same sense. It reads: “The Lord said unto my Lord, Sit thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Zion; rule Thou in the midst of Thine enemies” (Psalms 110:1,2).

We have a very remarkable portrayal of symbolic Zion in Hebrews 12:18-28. In this Scripture as in the others referred to, as well as in the vision under consideration, we have Zion employed to represent the Heavenly Kingdom. These words of St. Paul describe the distressing troubles of those times in connection with which Christ will be assuming kingly authority and power, described in this Revelation vision as the Lamb standing on Mount Zion. We refer the reader to a very interesting unfolding of this Scripture, which is applied as describing this great event:

“The Apostle draws a parallel between the marching of Israel from Egypt and the Red Sea, up to Mount Sinai, where, under the leadership of the priesthood, they came under the Law Covenant, with all who hope to become God’s people, marching under the lead of Christ and the ‘royal priesthood’ toward another mountain — to Mount Zion, the Kingdom of God, the Millennial Kingdom. …

“When we consider how the Israelites approached Mount Sinai as a host, and that they did not all get there at the same moment nor the same hour, nor even in the same day, we find the parallel of this in the fact that the Lord’s people throughout this age have been gradually approaching this Kingdom — not all at once, but one after another throughout the age. The last members of the Royal Priesthood are only getting close to the Kingdom, Mount Zion, now; and are to be followed in turn by all the hosts who will become true Israelites during the Millennial Age, when light and knowledge shall be freely granted. …

“But although we are approaching these grand and glorious things, we are not to expect that they will all be ushered in in a peaceful manner; on the contrary, as the Apostle points out (verses 26,27), there will be a correspondence between the great time of trouble, with which the Millennial Age and its New Covenant for mankind will be ushered in, and the way in which the Law Covenant to the Jews was ushered in — only that the New Covenant will be ushered in on a much grander and antitypical plane. There will be a shaking here, as there was a shaking there; but instead of its being the physical earth that will shake, it will be the symbolical earth — society. And not alone the social structure, but also the heavens, or ecclesiastical structure, is to be shaken here. As the Apostle’s words clearly intimate, the shaking will be a much more wonderful one than was its type, even as every antitype is much greater than its type. He explains that the shaking here is to be so thorough that it will shake everything that is shakable, and that only the fixed, permanent, righteous things shall ultimately remain. And those things that shall be permitted to remain, he declares (verse 28) pertain to the Kingdom of God, which is immovable, unshakable.

“It is this Kingdom [symbolized by Mount Zion] toward which all of the Lord’s people march throughout this Gospel Age, that will then be fully attained amidst all that great shaking and confusion of the great day of trouble which is just before us. And as Moses went up into the quaking mountain, and was lost to the sight of the people below, so at, and in conjunction with these mighty manifestations of the time of trouble the entire Church [one hundred and forty-four thousand] will be ‘caught up,’ gathered to the Lord, changed to his likeness — passing through the portals of death, though they [the last ones] shall not sleep, but be changed in a moment, in the twinkling of an eye” (C. T. Russell).

We note that it is the earlier aspect or phase of Christ’s rulership as King, that in which the Lord’s saints are being gathered to him, that marks the time of this vision of the Lamb standing on Mount Zion. The first act in connection with this assumption of kingly power is stated in other Scriptures as being the resurrection of those members of Christ’s Body who had slept up to that time. The remainder of the hundred and forty-four thousand continue in the flesh for a time, and as they finish their course, they experience their change one by one to Divine, heavenly conditions, without sleeping. These, in the succeeding visions of this chapter, as we shall endeavor to show later, are portrayed as performing a service under the leadership of Christ, who will be present though invisible, that has an important bearing in connection with the full establishment of the Kingdom, in its blessing aspects to the world. This work is, first, to declare a message, announcing that the time of judgment is come — evidently the great thousand-year Judgment Day; second, to announce the fall from favor of symbolical Babylon; third, to give a warning to the Lord’s people, counseling them to separate themselves from the beast system and its image, and to be watchful and careful that they keep themselves free from the mark of the beast. This work is recorded in the visions that follow.

All these things show that it is the beginning stages of Christ’s presence that is described in the vision of the Lamb standing on Mount Zion. Indeed it will be found to be true that all the visions that follow, beginning with the one under consideration, refer to the closing events in connection with the deliverance of the last members of the Church and the judgments on Christendom; the only exceptions being those in chapters 17 and 18, where the revealing angel gives in his explanation a retrospective view of the doings of the anti-Christian system of Papacy, and those of chapters 20, 21, and 22, which will be fulfilled after the change of the Church. Many Bible students have for some time understood that this assumption of authority by Christ will not be visible to either the Church or the world. The fact of this assumption of authority will be made known gradually, first to the watching ones of the Lord’s people, and finally to the whole world. The period in which the Lord is secretly present, gathering the faithful, is called the “parousia” (presence) of the Lord. The manner in which the “presence” will be made known, revealed to the world, is described in the word “epiphania.” The word epiphania means “bright-shining,” and the significance of the word in this connection is that the knowledge of his presence will be made known to the world gradually, by the epiphania, bright-shining of truth along all lines. This bright-shining noted in the outward signs of the times will, of course, be first realized by the Watchers, and finally by the world after the Church has been glorified. At last the bright-shining of truth will be so clear that even the supporters of the anti-Christian systems will be made aware of the untruthfulness of their claims. This will cause the work of destruction, as described by St. Paul: “whom the Lord shall destroy with the epiphania [bright-shining] of his parousia [presence]” (2 Thessalonians 2:8).

We quote in this connection from an article entitled The Parousia of Our Lord Jesus and His Subsequent Apokalupsis and Epiphania:

“Foregoing we drew the line of distinction between the parousia and the epiphania or apokalupsis of our Lord quite sharply, to assist the reader in noting their difference of signification. As a matter of fact, however, the bright-shining of the present one is due to begin shortly after the parousia begins; and again as at the First Advent it will be true that the ‘Light shineth in the darkness, and the darkness comprehendeth it not.’ The revealing of the Lord’s presence begins with the faithful of the Church speedily, and gradually extends to the world in general. Up to the time when the strength of the trouble breaks forth, only the faithful Watchers discern the parousia, and only by them can the bright-shining [epiphania] of the Lord’s presence be appreciated. To these the bright-shining of the Lord’s presence, the increasing brilliancy of the light of Truth respecting the Word and character and Plan of God is an ever increasing joy and pleasure; thus it is that ‘ye brethren are not in darkness,’ respecting the events of the day of the Lord, but know in advance that its tribulation will come upon the world as travail upon a woman (1 Thessalonians 5:3,4).

“While the revealment of our Lord’s presence thus illuminates the hearts of his faithful ones as the Day-star (2 Peter 1:19) and causes them to understand, and not be in darkness with the world in respect to His plans, present and future, the bright-shining of the Lord’s presence shall affect nominal Christians, and the civilized world in general also, but in a totally different manner, for the character of Christ’s ‘harvest’ work during this period of his presence is such as to cause a general opening of eyes along the lines of justice and injustice, righteousness and sin, the rights of mankind and the wrongs of mankind. The light which has been shining out for the past twenty years is awakening the world to a realization of its rights and its wrongs, to a realization that the earth belongs to mankind in general and not exclusively to a few who have seized it and fenced it. This same light is exposing the corruption and falsity of many long-venerated theories and institutions, monarchial, religious, political, and financial. It was in reference to this light of his presence at the Second Advent that our Lord declared that this day of his presence would bring to light the hidden things of darkness, and make manifest the secret counsels of the heart, for there is nothing hidden that shall not be uncovered (Luke 8:17). And in this connection let it not be overlooked that the Apostle declares that Satan’s power to deceive the world through Antichrist is to be consumed by ‘the bright-shining [epiphania] of his presence [parousia]’ (2 Thessalonians 2:8).

“Thus seen, the bright-shining of the present one is causing great joy to the hearts of the faithful, who wait patiently for him and the deliverance which he has promised, but the bright-shining, as it affects the worldly, has the effect of quickening their selfish propensities, producing discontent, and is thus preparing the world for the great climax of catastrophe, predicted in the Word of the Lord, as the consummation of this age: the overthrow of all the governments and institutions of this present order of things in anarchy — ‘a time of trouble such as was not since there was a nation’ (C. T. Russell).”

It is doubtless this present period of the Lord’s presence — the period in which the Master has been and is dispensing the present Truth to his saints — that is depicted in this vision of the Lamb standing on Mount Zion. However, some may ask, How can this be, when in the vision it is stated that standing with him on the Mount is the complete hundred and forty-four thousand? Does not this imply that the hundred and forty-four thousand, which according to many commentators represents the complete number of the Elect out of this age, are all with him in glory? To those who understand the manner of the Second Advent, and also that of the deliverance of the Church, all is clear. As touching this we note that this vision is the first one in the Revelation in which all the members of the elect company are represented as complete and with Christ, the Lamb. And this is true in the fulfillment of the vision, as will be seen when we consider that the first act in connection with the exercise of authority and power is the resurrection of all this class who have “slept” throughout the Age. These surely are with him then; yes, it may be they are even now with him in glory. There is a sense, however, in which it is true that the others — those who are alive in the flesh when he comes, and others who may consecrate later — are with him, as we read in Revelation 17:14: “And they that are with him are called, and chosen, and faithful.” Keeping in mind that the period of the Lamb’s standing on Mount Zion covers the whole time from the beginning of his assumption of Divine power, exercised in the awakening and resurrection of his sleeping ones, to the time when the remaining ones who are living in the flesh will have attained to the mark of acceptability as chosen, accepted ones, it will be seen that the whole elect number are all with him. Thus it can be truthfully said that they are all with him — the larger number with him in glory, the remainder with him on the earth, following him wherever he leads. The correctness of this interpretation of the vision is further confirmed by the fact that the Marriage of the Lamb, which of course represents the union of all the Bride class with the Heavenly Bridegroom in glory, is not recorded in this vision, though it would be if all the members were glorified at once. This great event is not recorded until these last members of the Bride class have, as we shall see later, given a warning cry that Babylon has fallen (from favor), and all this class have become entirely separated, and have experienced what is symbolically described as having the Lamb’s name and the name of his Father written in their foreheads; indeed not until great Babylon (the Papal hierarchy) has met its doom does this greatest of all events occur (compare Revelation 18:2,15,21, 19:1-3,5-8).

Having His Name Written in Their Foreheads

We inquire next, What is the significance of the words, “having his name and the name of his Father written in their foreheads”? This is a very significant symbol, and is better appreciated when viewed in the light of the significance attached to a name during Israelitish history, when the name stood for character. In chapter 7 we have the same company pictured as undergoing the process of sealing in the forehead, signifying that a knowledge of the Truth was given to them that they might obtain a clear view of the Divine character as revealed in His plans and purposes for the Church and the world.

In the vision under consideration we have this work described as having been accomplished — that they had attained unto the character-likeness of their Lord. In the accomplishment of this great work not only was it essential that a knowledge of the Truth be given, but certain severe trials were also needed to strengthen and prove this character likeness to their Divine Lord and Father. We have seen as we have studied some of the visions preceding this one, that by coming in contact with the false religions of earth, the saints of past generations suffered because of their loyalty to the measure of Truth then understood by them. This had the effect of developing and crystallizing their characters, and their resurrection was the proof of their acceptance into this honored company. And now, as we shall see in the visions that follow, those of this class living and becoming enlightened in the period of the parousia have had, and will still have opportunity to strengthen and prove their loyalty to their Divine Lord and Master under more trying conditions, and thus develop that character-likeness symbolized by having his name written in their foreheads. The partial fulfillment for some time past of the visions that follow enables us to discern more fully the severe and trying experiences just ahead.

The symbol of having the name written in the forehead, we believe, pictures something more definite, however, than the foregoing. While describing something that characterizes all of the “elect” class throughout the age, it seems to refer more especially to those who live in the period when the image of the beast is fully developed and acting. It appears to refer to some outward mark that will distinguish these from all others who profess the name of Christ, something that will make them conspicuous, even to the world at large. Mr. Lord has noted, and thus described this:

“To have the name of God and of the Lamb written on the forehead, is to be brought to a public and decisive manifestation of allegiance to the Most High, and Him alone, as of title to religious homage, and right to impose religious laws. … As the worshipers of the image of the wild beast impress on themselves its mark and number, by entering the society of that apostate hierarchy, submitting to its rites, offering its idolatrous worship and obeying its sway; so the worshipers of God become impressed with His name and the name of the Lamb, by refusing to join that idolatrous train and publicly asserting the sole right of God to institute the laws of religion and receive a religious homage, paying to Him alone the worship He demands, and placing in Christ exclusively the trust he requires as Redeemer. The distinguishing characteristic of the sealed, is a full and emphatic denial and resistance of the assumed right of civil rulers and legalized hierarchies to legislate in the place of God, make their will the ground of obligation and rule of faith and worship, and treat a dissent from it as a crime against them, and against the Almighty.”

“I Heard the Voice of Harpers”

“And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps. And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth” (verses 2,3).

The first thing necessary to note before seeking to discover the symbolic meaning of the “voice from heaven,” and the “song” that is represented as being sung before the throne, etc., is that it must begin to meet its fulfillment in the period beginning with Christ’s assumption and exercise of power in the resurrection of the “elect” class, who had “slept” up to that time, and ending with the time when the last living one of the “elect” class is changed and has become united with him. We would conclude therefore, in harmony with the prevailing belief amongst many of the Lord’s people, that we have for some time been living in this period; that this vision must have been in process of fulfillment for some years past.

Coming to the significance of the vision we note that there are but two principal symbols to explain in the above words — the “voice from heaven,” and the “song” that was being learned and sung.

The “voice from heaven” in this instance represents living persons speaking for or in praise of God. We learn this by the similes used by St. John to describe this voice. Similes occur quite frequently in the Revelation visions, and should be distinguished from symbols. A simile is defined as “a comparison of two things, which, however different in other respects, have some strong points of resemblance; by which comparison, the character or qualities of a thing are illustrated or presented in an impressive manner. Thus [by way of illustration], the eloquence of Demosthenes was like a rapid torrent; that of Cicero, like a large stream that glides smoothly along with majestic tranquillity” (Webster).

Applying this definition to the “voice” of the vision, we note that St. John says, “it was as [like] the voice of many waters, and as the voice of a great thunder”; but that which enables us to determine the character of the sound is described in the words that follow: “the voice which I heard was as [like] that of harpers playing on their harps.” We conclude, therefore, that the combination of these three elements produced a harmonious, musical sound, pleasing to the ear, pleasing to God.

In the history of typical Israel, the harp was the chief instrument used in connection with celebrations and seasons of great rejoicing in giving praise to Jehovah. We have recorded such celebrations in connection with the dedicatory services at the completion of the first and second temples (2 Chronicles 5:12, Nehemiah 12:27). It was also true that harp music was a most prominent feature in revival services in connection with great reformations and purifications of the temple services, which sometimes for long years had been neglected or defiled by a false worship; as that in King Hezekiah’s day and another in Josiah’s (2 Chronicles 29:25, 35:15).

Keeping in mind the sad departures on the part of God’s professed people, and the defilement of Truth prevailing in Christendom in connection with the Lamb’s assumption of kingly authority, we believe that these harmonious notes like the sound of harpers playing on their harps, would be because of the culmination of a great reform movement among God’s true people, accompanied by a wonderful unfolding of Truth and engaged in by peoples of many languages (many waters).

Some of the older expositors, among them Mr. Elliott, have endeavored to apply this wonderful vision of the Lamb standing on Mount Zion to the great Protestant Movement of the Sixteenth Century; that being a time corresponding in some of its particular features to some of the great reform movements in typical Israel’s history. The objections to such an application are insurmountable, for the Lamb did not assume kingly authority in the Reformation, neither had the full number of the “elect” been called at that time; and furthermore, as we have endeavored to show in a previous exposition (Revelation 10:1), the Sixteenth Century Reformation Movement was only a beginning of the cleansing of the antitypical temple (sanctuary class), which did not culminate until 1846. However, as we see that since that year there has developed a falling away, a departure from God on the part of the great Protestant systems, like that which existed in King Saul’s closing days, just before the typical David ascended the throne of Jehovah, it is difficult to avoid the conviction that the fulfillment of this vision must be looked for since 1846, and as we shall endeavor to prove has been a matter of history for some time past.

When we consider in connection with this that all the prophecies are in agreement that we are in the end of the age, the harvest period, we should expect that among the Revelation visions there would be one that portrays the assumption of authority by the antitypical David. And still further, when we consider the fact that the great Reformation Movement of the Sixteenth Century accomplished the giving of an open Bible to the world, and has finally culminated in the true sanctuary class obtaining a clear understanding of God’s great Plan of the Ages, and that the last twenty-five years have witnessed a most remarkable work engaged in by the “elect” class, and doubtless many others with them, in spreading the knowledge of this wonderful revelation of truth far and near, and in many languages, it is not difficult to see in this the fulfillment of the voice from heaven as the sound of many waters and as the sound of thunder and as the voice of harpers playing on their harps. To those who have been associated in this movement, and who are familiar with the Church’s history in the Gospel Age, there can hardly be any disagreement that in the wonderful unfolding and proclamation of Divine Truth there has been nothing that can compare with it, since Apostolic days. The dissemination of certain writings called Scripture Studies, and the distribution of tracts in many languages, the assembling in great conventions of thousands and thousands of the Lord’s people all over Christendom, have certainly been, as the vision portrays, a voice as the voice of many waters, and as the voice of harpers playing on their harps. How transcendent has been the harmony of this voice with the Scriptures of truth and the Divine character! Concerning the Scriptural significance of this, it has been said:

(1) In the other instances where thunder is heard by St. John, it was real thunder, and symbolized controversies. In this, however, it was like the sound of thunder, and being accompanied by a sound like harpers playing, it will be seen that thunder in this instance does not denote controversies. “The whole Divine testimony must be in harmony, whether it be communicated by the Law, the Prophets, the Lord, or the Apostles. Their entire harmony is the proof of their Divine inspiration. And, thank God! we find that harmony existing, so that the Scriptures of the Old and New Testaments constitute what the Lord himself designates ‘the harp of God.’ (Revelation 15:2). And the various testimonies of the Law and the Prophets are the several chords of that harp, which, when tuned by the holy Spirit dwelling in our hearts, and swept by the fingers of the devoted servants and searchers after Divine Truth, yields the most enchanting strains that ever fell on mortal ears.”

Only the Elect May Sing the Song

It is well to keep in mind, however, that while this wonderful, symbolic “voice” of harps describes a harmonious unfolding of the wonderful Plan of God as contained in all the Holy Scriptures, this has been accomplished largely through the printed page, and has been engaged in by many besides the “elect” class. It is evidently in connection with this particular that we are to discover the difference between the “voice” and that of the “song” being sung before the throne, etc. The last thirty or more years has been the period arranged in the Divine purpose for learning to sing the song. The present time is the one arranged, in the same Divine purpose, to prove who have really and truly learned to sing it. To many of those who have engaged in the work of proclaiming it, present conditions are proving that they are not among the singers, that they do not belong to this heavenly choir. The vision declares that no one was able to learn that song but those of the “elect” class, the hundred and forty-four thousand. It is one thing to be engaged in its proclamation; it is quite another thing to be able to sing it.

We may truthfully say that it is the bridal hymn. It is doubtless the same blessed truths portrayed by the symbolic “voice” that is represented in the “song,” but it must be kept in mind that a knowledge of these Divine truths was given to enable the last members of the “elect” Bride company to prepare themselves for the Marriage. This class, one by one, have been brought into the antechamber of preparation, one by one have learned to sing the song, and one by one have been and are in the present time passing beyond. In the language of the poet, it has been with such:

“A little while to keep the oil from failing A little while faith’s flickering lamp to trim; And then the Bridegroom’s coming footsteps hailing, We’ll haste to meet him with the bridal hymn.”

These living saints upon the earth, who represent the hundred and forty-four thousand, are said to be singing the new song before the throne, the four beasts, and the twenty-four elders. Again let us keep in mind that this whole matter is a picture merely. Thus, pictorially, those who sing the song are represented as seeing Jehovah as the great Ruler of the Universe, as the Author of this marvelous program; they see in the Plan, the Lamb, Christ, as the most important agent; then they see also the completed and glorified Church, represented in the twenty-four elders, the Bride class, as destined to occupy positions of close proximity to the throne; they see the activity of certain great qualities or attributes (the living ones) and in consideration of all this view, this knowledge concerning these details — that is to say, as one translation puts it, “in the presence of,” “before,” all of these facts and sights represented in the throne vision, they sing; that is, being enlightened by the Truth, they become active in its ministry, in announcing it, in bearing testimony to it, in telling the Truth, in explaining it in various ways, and in making it known to others.

Thus, while in verses 1-3, the twenty-four elders, and those who sing the song, might appear to represent two different classes, yet when viewed from the standpoint indicated above, we believe they will be seen to be different symbols of one and the same class — presenting this class from different standpoints. Just as the Bible clearly gives us pictures of the Church in glory, as well as pictures of the Church in sacrifice and suffering; and just as now, we, as members of the Church in sacrifice, speak to others and explain to them respecting the Church in glory (as though we regarded it as a body of people in which we had no part), while all the time hoping ourselves to be members of that Church in glory; so when those who represent the hundred and forty-four thousand sing the song “in the presence of the four and twenty elders,” they are speaking and telling of the class of which they expect to be members by and by. It thus seems to us that we get the force of this picture only as we recognize that it is in a symbolical sense that these saints of the Church sing this song before the throne, before the beasts, and before the elders; the elders representing the Church from one particular standpoint — from the standpoint of what the Church is destined to be — while those who sing the song represent the Church from the standpoint of what she now is while still in the flesh and undergoing some unusual experiences in the close of her earthly career.

“These are they which were not defiled with women; for they are virgins” (verse 4).

This description of one of the characteristics of the “elect” class, the hundred and forty-four thousand, is not to be understood literally, any more than that of the others described. A comment on this statement is very instructive in this connection. It was given in reply to a question, which we give with the answer:

“Question. — You have already suggested that the expression, ‘These are they which are not defiled by women’ (Revelation 14:4) symbolically refers to earthly church organizations, represented as women — Babylon, mother and daughters. Now, I want to inquire, Have not all or nearly all of us who now enjoy the light of Present Truth been at one time or another in Babylon, connected with some of these church systems or ‘women’? If so, have we not all been thus defiled? If not, what is signified by the defilement?

“Answer. — To our understanding, the point where defilement begins is after the light of Truth has reached the Lord’s people, and opened the eyes of their understanding to see the difference between the Church whose names are written in heaven and the human organizations whose memberships are written on earth. After we have come to see something at least of the lengths and breadths and heights and depths of the Divine character and Plan, and to appreciate something at least of how the Lord and His Plan have been misrepresented by these women (systems) and His character traduced, and after we have heard thus the voice of conscience and of the Lord’s Word, saying to us, ‘Come out of her, my people, that ye be not partakers of her sins and that ye receive not of her plagues’ — then it is that our defilement of conscience begins, if we refuse to obey the light that God has granted us, and the voice of His Truth. Whoever, for social or financial or other mercenary reasons, holds to that which he sees is built upon a wrong principle, and upholding wrong theories, in defamation of the Divine character, is defiling his conscience, will be unworthy to be counted an overcomer, and will fail to have a part in the First Resurrection.”

“These are they which follow the Lamb whithersoever he goeth” (verse 4).

This is a literal statement, and the truth contained in it is found everywhere unfolded in the sacred Word. Mr. Barnes has very comprehensively and truthfully unfolded their deep significance:

“This is another characteristic of those who are redeemed — that they are followers of the Lamb of God. That is, they are his disciples; they imitate his example; they obey his instructions; they yield to his laws; they receive him as their counselor and their guide. Whithersoever he goeth — as sheep follow the shepherd (Psalms 23:1,2). It is one characteristic of true Christians that they follow the Savior wherever he leads them. Be it into trouble, into danger, into difficult duty; be it in Christian or heathen lands; be it in pleasant paths, or in roads rough and difficult, they commit themselves wholly to his guidance and submit themselves wholly to his will.”

“These were redeemed from among men, being the first-fruits unto God and to the Lamb” (verse 4).

This figure — “a first-fruit,” confirms the truthfulness of the interpretation that the hundred and forty-four thousand represent the entire “elect” class of the Gospel Age. The expression is used first in relation to Christ: “Christ, the first-fruits,” etc. (1 Corinthians 15:23). Keeping in mind that the whole “elect” company, Christ the Head and the Church his Body, are called “The Christ,” will enable us to appreciate the words of the Apostle James in this connection: “Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures” (James 1:18). It is very apparent to Bible students that the First Resurrection is made up of this entire elect company. It is also understood by the same that this First Resurrection began when the Lamb in the vision was seen standing on Mount Zion, and that it is not yet completed, as other visions which follow this one clearly show. These we shall consider in their order.

“And in their mouth was found no guile: for they are without fault” (verse 5).

This, the last characteristic of these “elect” ones, is one of the most significant as expressing character-likeness to Christ. They are open, frank, honest in all that they do, and especially in their intercourse with their fellowmen. They do not in any degree practice deceit, fraud, or hypocrisy. They are sincerely and truly what they profess to be, and are thus blameless before God and their fellowmen.

An eminent writer has used the plot of the Song of Solomon to describe the characteristics of those who will at last be numbered among the Bride company. His comment is as follows:

“The central idea of the Song of Solomon is the same as that of the Apocalypse. According to Ewald, the commentator, who has given the most subtle analysis of this exquisite poem, the plot is this: ‘On the one hand, a king in all the splendors of his glory, transported with admiration, overflowing with passion; on the other, the poor and simple shepherd to whom the Shulamite [maiden] has plighted her faith; the former present, the latter absent; the maiden called to decide freely between these two rivals. Such is the conflict in all its moral grandeur.’

“Translating Oriental poetry into Apocalyptic symbolism, the book of Revelation yields us the same conception. Immanuel, the Shepherd Bridegroom in [the heavenly] Paradise, is ever sending word to his espoused Church on earth, ‘Behold I come quickly.’ But she, in her long waiting, is constantly solicited and wooed by royal suitors — purple and gold and precious stones being offered her — to withdraw her heart from her heavenly Consort, and to accept a throne with the kings of the earth. The harlot bride, a fallen daughter of God, clothed with scarlet and decked with jewels, and giving in fornication with the rulers of this world, appears upon the scene, hating and hunting this unsullied spouse of Christ and driving her into exile. But in spite of all these trials of her faith on the one hand, and all these solicitations of kings and these proffers of Solomonic wealth and splendor on the other, her heart is still true to her absent Lord, and her noble answer [in the poem] is, ‘Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love it would be utterly contemned.’

“And yet the trial is one of intense and protracted severity. Her Lord delays his return long beyond her expectation; and the world mocks at her bridal hope, incredulously asking, ‘Where is the sign of his coming?’ Besides, it is an invisible and far-off Lover to whom her heart is plighted, one who appears only in visions of hope, and ‘who in his sublime austerity scorns to use any sensuous means for attracting his people to himself.’ In a word, her choice must be between an earthly Solomon, crowned with present glory and honor, and the Beloved whom the world has rejected, and who now stands without, knocking, his head wet with the dews of the night. ‘Sometimes he comes down and manifests himself to the eyes of her faith. She sees him as in a dream; she delights herself spiritually with his presence — then suddenly he vanishes. And then once more she is alone, carrying on the contest with Solomon, who draws near in all his pomp, and tries to cast his spell upon her. But she remains faithful to him who is invisible; she sees the moment approaching in which, the true love of her God having won the victory in her heart over all the arts of the seducer, she will be fetched away by him, and — more fortunate in this respect than the Shulamite herself — will be able to follow him to those spiced mountains where he pastures his flock amongst the lilies’ (Godet, Studies on the Old Testament). …

“For where is the true Bride of Christ at this time? Before the face of her enemy she has ‘fled into the wilderness, where she hath a place prepared of God, that they should feed her there.’ … The time of the harlot’s enthronement is the time of the Bride’s exile; while the one is sharing a crown with the princes of this world, who crucified the Lord of glory, the other is sharing rejection with him whom the world knew not. What pathetic sorrows are hers during all this wilderness period! Because she will not be seduced from her bridal affection, all manner of opprobrium is heaped upon her. Even the watchmen, when they find her, smite her and wound her, and the keepers of the walls take away her veil from her. But in spite of all violence and scorn of men, her heart is with the absent Bridegroom, saying: ‘I charge you, O daughters of Jerusalem, if ye find my Beloved, that ye tell him that I am sick of love.’

“ ‘My heart is with him on the throne, And ill can brook delay;

Each moment listening for his voice: “Rise up and come away.” ’

“But now the long hoped-for consummation has arrived. The cry, ‘Behold the Bridegroom cometh, go ye out to meet him,’ sounds upon the air. She who kept her garments unspotted from the world is ready to be married, and stands clothed in her wedding vesture; she, also, who lived wantonly with the kings of the earth, is ready to be condemned, and stands ‘arrayed in purple and scarlet color, and decked with gold and precious stones.’ [Revelation 17:4.] Hardly has the ‘Alleluia’ over the judgment of ‘the great harlot which did corrupt the earth with her fornication’ [Revelation 19:1,2] died away, before another is heard: ‘Alleluia, for the Lord God Omnipotent reigneth. Let us be glad, and rejoice, and give honor to him; for the marriage of the Lamb is come, and his wife hath made herself ready.’ (Revelation 19:6,7). … ‘Who is this that cometh up from the wilderness leaning upon her beloved?’ (Canticles 8:5). Who, indeed, but she whose countenance was often bedewed with tears, whose feet were often torn with the thorns of the desert through which her enemies pursued her? But now the reproach of her widowhood is taken away, the bridal veil is upon her face, and the nuptial joy is in her heart.”

“The night is fast passing, the day is at hand, Day is at hand;

We’ve sighted the portals of Beulah land, Sweet Beulah land.

Then sing, weary pilgrim, you’re nearing the strand, Nearing the strand,

Where loved ones are waiting in Beulah land, Sweet Beulah land.”

Joined to Christ

Joined to Christ in mystic union,
We Thy members, Thou our Head,
Sealed by deep and true communion,
Risen with Thee, who once were dead —
Savior, we would humbly claim
All the power of this Thy name.

Instant sympathy to brighten
All their weakness and their woe,
Guiding grace their way to lighten,
Shall Thy loving members know;
All their sorrows Thou dost bear,
All Thy gladness they shall share.

Everlasting life Thou givest,
Everlasting love to see;
They shall live because Thou livest,
And their life is hid with Thee.
Safe Thy members shall be found,
When their glorious Head is crowned!