NEHEMIAH’S WALL AND THE SEALING OF 144,000

Ezra 9:9 “For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.”

ABSTRACT

This article delves into the third angel’s message, emphasizing endurance, faithfulness, and obedience to God’s commandments while warning against the sin of envy as the root of separation from God. It explores the sealing, tribulation, deliverance, and ultimate victory of the 144,000, addressing key aspects such as the special resurrection, the latter rain’s role in preparation for translation, the non-universal nature of plagues, the inclusion of deceased faithful in this number, the faithfulness of resurrected saints, translation without death, and the Sabbath as God’s seal. Drawing from Scripture and Sr. White’s writings, it underscores themes of divine protection, perseverance, and triumph in the end times.

DARING DECLARATION AGAINST ENVY!

The third angel’s message, found in Revelation 14:12, delivers a profound statement about the endurance and faithfulness of God’s people. These individuals keep all of God’s commandments, as emphasized by Revelation 22:14 and John 14:15, which clarify that love for Jesus is demonstrated through obedience. This is why Satan wages war against God’s faithful remnant (Revelation 12:17). The significance of keeping all the commandments is evident in James 2:10, which underscores that breaking even one part of the law is tantamount to breaking the whole law. Among these commandments is the often overlooked tenth commandment, which warns against coveting (Exodus 20:17). To covet means to desire something that belongs to another, and this desire, according to Patriarchs and Prophets, is the root of all sin: “The tenth commandment strikes at the very root of all sins, prohibiting the selfish desire, from which springs the sinful act” (1890, p. 309). Another term for covetousness is envy, a feeling of discontent or resentment toward another’s possessions or achievements. The community finds strength in “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love” (John 15:10, KJV) and “If ye be willing and obedient, ye shall eat the good of the land” (Isaiah 1:19, KJV). Sr. White explains, “Envy is one of the most satanic traits that can exist in the human heart” (Testimonies for the Church, vol. 5, p. 56, 1882) and “The spirit of envy is the spirit of Satan” (Review and Herald, March 13, 1894). As we explore the deeper implications of this commandment, it becomes clear that envy plays a significant role in the hearts of those who are drawn away from God, raising the question of how divine protection shields the faithful during ultimate trials.

HEROIC HARVEST THROUGH FAITH!

2 Chronicles 20:17 “Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the Lord with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the Lord will be with you.”

In the book of Revelation, the sealing and deliverance of the 144,000 symbolizes a group of the faithful community who endure extreme tribulation and emerge victorious through divine intervention. Sr. White in Early Writings (p. 282) writes, “I saw the saints leaving the cities and villages…and living in the most solitary places,” as these individuals receive protection from angels and persevere through their trials. Sr. White describes the final deliverance: “Angels provided them food and water while the wicked were suffering from hunger and thirst” (p. 282). Their unwavering faith and reliance on God’s protection contrasts the suffering of the wicked. The community draws encouragement from “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise” (Hebrews 10:36, KJV) and “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him” (James 1:12, KJV). Sr. White states, “The 144,000 were all sealed and perfectly united. On their foreheads was written, God, New Jerusalem, and a glorious star containing Jesus’ new name” (The Great Controversy, p. 649, 1888) and “They have stood without an intercessor through the final pouring out of God’s judgments” (The Great Controversy, p. 649, 1888). The narrative of the 144,000 emphasizes the theme of faithful endurance in the face of immense trials, showcasing the power of divine deliverance, prompting us to consider whether this group endures great tribulation or finds deliverance before further trials.

MIGHTY MARCH THROUGH TRIBULATION!

1 Chronicles 16:35 “And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise.”

A significant theological debate is whether the 144,000 go through great tribulation or are delivered from further trials after the special resurrection. One objection posits that no tribulation or persecution occurs after the special resurrection, as they are protected by God’s covenant, symbolized by the rainbow before their resurrection. However, a closer analysis of Sr. White’s writings and biblical evidence challenges this view. Understanding the timeline and nature of tribulation for the 144,000 clarifies their unique experience as they navigate through both glorification and tribulation, but how does this journey unfold in the face of God’s judgments?

The 144,000 indeed undergo great tribulation. Sr. White describes them as coming out of “great tribulation” and experiencing the “time of trouble such as never was since there was a nation” (The Great Controversy, pp. 648-649). They endure the anguish of Jacob’s trouble, facing God’s judgments without an intercessor, but they are ultimately delivered and washed in the blood of the Lamb. Yet, the assumption that after the special resurrection, no further attempts by the wicked occur ignores the nature of sin and rebellion in the world. Even after seeing God’s glory, the evil, led by Satan, will still attempt to destroy the people of God, as seen in the events following the 1,000 years (The Great Controversy, p. 664). Just as Christ was not left alone in the garden after His glorification, the saints are not spared from further trials even after their glorification in the special resurrection. The community gains insight from “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33, KJV) and “And not only so, but we glory in tribulations also: knowing that tribulation worketh patience” (Romans 5:3, KJV). Sr. White notes, “Graves are opened, and ‘many of them that sleep in the dust of the earth… awake, some to everlasting life, and some to shame and everlasting contempt.’ Daniel 12:2. All who have died in the faith of the third angel’s message come forth from the tomb glorified, to hear the covenant of peace that God will make with those who have kept His law” (The Great Controversy, p. 637, 1888) and “The living righteous are changed ‘in a moment, in the twinkling of an eye.’ At the voice of God they were glorified; now they are made immortal and with the risen saints are caught up to meet their Lord in the air” (The Great Controversy, p. 645, 1888). The 144,000 indeed undergo great tribulation, but what pivotal moment does the special resurrection mark for these saints?

The special resurrection itself marks a pivotal moment for the saints. White explains that “many of them that sleep in the dust of the earth… awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2; The Great Controversy, p. 637). This resurrection includes all who have died in the faith of the third angel’s message, and though they are glorified, they do not yet receive immortality. Immortality comes at the sound of the last trumpet when Jesus returns (1 Corinthians 15:51-53). The resurrected saints are glorified to hear God’s covenant of peace, signaling their faithful obedience to His law (The Great Controversy, p. 640). While they understand God’s voice and His everlasting covenant, the wicked remain blind to these truths, thinking it is merely thunder or an earthquake (Early Writings, p. 15). Despite this, the evil still attempts to harm the saints, showing that tribulation continues even after the special resurrection. The community draws strength from “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me” (Psalm 23:4, KJV) and “When the righteous cry for help, the Lord hears and delivers them out of all their troubles” (Psalm 34:17, KJV). Sr. White affirms, “The 144,000 were all sealed and perfectly united. On their foreheads was written, God, New Jerusalem, and a glorious star containing Jesus’ new name” (The Great Controversy, p. 649, 1888) and “A noise shall be heard among the nations; and it shall be said, The Lord reigneth. The special resurrection of the righteous dead who died under the third angel’s message, including those who were ‘accounted worthy’ to have part in the first resurrection, is clearly taught in the Word of God” (The Great Controversy, p. 637, 1888). The special resurrection itself marks a pivotal moment for the saints, but how do Sr. White’s writings address the notion that glorified saints escape further attempts on their lives?

Sr. White’s writings contradict the notion that the glorified saints are spared from further attempts on their lives. The saints, particularly the 144,000, face violent opposition from the wicked who seek to imprison them (Testimonies for the Church, vol. 1, p. 59). However, through God’s power, the saints stretch forth their hands, and their enemies fall helpless to the ground. This indicates that even after receiving God’s covenant and being sealed, the saints are still subjected to the wrath of the wicked, who are not deterred by their glorified state. The full deliverance from the tribulation occurs when God’s voice declares the day and hour of Jesus’ coming, thus ending their time of suffering (The Day-Star, March 14, 1846). The deliverance comes not immediately after the special resurrection but after enduring more trials, including the attempts of the wicked to harm them. The community finds reassurance in “And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen” (2 Timothy 4:18, KJV) and “But the Lord is faithful, who shall stablish you, and keep you from evil” (2 Thessalonians 3:3, KJV). Sr. White explains, “These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb” (The Great Controversy, p. 665, 1888) and “Through the agency of this special resurrection, the righteous living shall see the fruits of their labors in the conversion of souls during the loud cry of the third angel’s message” (The Great Controversy, p. 634, 1888). Sr. White’s writings contradict the notion that the glorified saints are spared from further attempts on their lives, but what evidence supports that the 144,000 experience tribulation before and after the special resurrection?

Sr. White’s writings and scripture supports the idea that the 144,000 experience tribulation both before and after the special resurrection. Though glorified and sealed, they are not fully delivered from persecution until God’s voice declares the time of Christ’s return. The wicked continue to try to harm them even after witnessing the glory of God, reflecting the persistent nature of evil. Therefore, the tribulation of the 144,000 extends beyond the special resurrection, and their journey reflects a unique and unparalleled experience of suffering and eventual deliverance by God. The community reflects on “Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” (Romans 8:35, KJV) and “The Lord is a refuge for the oppressed, a stronghold in times of trouble” (Psalm 9:9, KJV). Sr. White notes, “The enemies of the church can never overthrow it, for it is built upon the Rock, Christ Jesus. Though the powers of hell may rage against it, it shall stand; for it is the church of the living God, and He will care for it” (The Great Controversy, p. 622, 1888) and “The sufferings of the church have been great, but greater far will be the glory in the kingdom of heaven, when the King shall come in His beauty, and all His saints shall shine as the sun in the kingdom of their Father” (The Great Controversy, p. 626, 1888). Sr. White’s writings and scripture supports the idea that the 144,000 experience tribulation both before and after the special resurrection, leading us to ask how the resurrected saints can cry for deliverance from the heathen who seek to imprison and kill them.

DIVINE DELIVERANCE FOR RESURRECTED!

2 Kings 19:19 “Now therefore, O Lord our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the Lord God, even thou only.”

One of the objections raised regarding the final deliverance of the resurrected saints centers on how they can cry for deliverance from the heathen, who wish to imprison and kill them, and how they can ultimately receive that deliverance. Sr. White provides a vivid prophetic portrayal of the end-time events that detail the struggles and eventual triumph of the saints during Jacob’s trouble. Sr. White describes the saints as being surrounded by the wicked, who falsely blame them for bringing the plagues of God upon the earth (Early Writings, pp. 36-37). This leads to the saints crying day and night for deliverance, reflecting their deep anguish and submission to God’s will. However, despite their suffering, their prayers are answered by God, who delivers them by His voice. This series of events demonstrates the saints’ intense trial, reliance on divine intervention, and ultimate victory over evil forces, but what further details illustrate this deliverance during Jacob’s trouble?

The evidence for this deliverance is further detailed in Early Writings, where Sr. White emphasizes the saints’ experience during Jacob’s trouble. They are described as continually crying out to God, earnestly pleading for deliverance as the decree for their death looms near. Much like Jacob wrestling with the angel, the saints persevere in their prayers, demonstrating their faith and submission to God’s will (Early Writings, p. 272). They acknowledge their unworthiness but trust in God’s mercy to deliver them. This mirrors the biblical narrative of Jacob’s struggle for deliverance and reinforces the view that, though surrounded by enemies, the saints remain steadfast in their faith and receive God’s protection. This reliance on divine deliverance highlights the contrast between the wicked’s powerlessness and the righteous’s triumph. The community takes heart from “The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?” (Psalm 27:1, KJV) and “He delivered me from my strong enemy, and from them which hated me: for they were too strong for me” (Psalm 18:17, KJV). Sr. White writes, “Angels of God shielded the saints. As they cried day and night for deliverance, their cry came up before the Lord” (Early Writings, p. 283, 1882) and “The people of God will not be free from suffering; but while persecuted and distressed, while they endure privation and suffer for want of food they will not be left to perish” (The Great Controversy, p. 629, 1911). The opposition to the saints reaches its climax as the wicked, enraged by the light and glory surrounding the 144,000, seek to imprison and kill them, but how does this climax fulfill God’s promise to preserve His people?

The opposition to the saints reaches its climax as the wicked, enraged by the light and glory surrounding the 144,000, seek to imprison and kill them. In Testimonies for the Church, White describes the wicked rushing violently toward the saints, only to be struck down by the power of God : (Testimonies for the Church, Vol. 1, p. 59, 1885,). This moment signifies the fulfillment of God’s promise to preserve His people. As the heavens darken and thunder roars, the voice of God is heard, and the earth responds to His command. The wicked are struck with fear and fall powerless, while the saints, with their faces shining with God’s glory, are delivered: “At our happy, holy state the wicked were enraged, and would rush violently up to lay hands on us to thrust us into prison, when we would stretch forth the hand in the name of the Lord, and the wicked would fall helpless to the ground.” (Testimonies for the Church (Vol. 1), pp. 353-354). This prophetic account underscores the dramatic contrast between the helplessness of the wicked and the divine intervention that secures the saints’ final deliverance, affirming God’s ultimate authority and power. The community finds solace in “The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen” (2 Timothy 4:18, KJV) and “But the Lord is faithful, who shall stablish you, and keep you from evil” (2 Thessalonians 3:3, KJV). Sr. White observes, “Soon we heard the voice of God like many waters, which gave us the day and hour of Jesus’ coming. The living saints, 144,000 in number, knew and understood the voice, while the wicked thought it was thunder and an earthquake” (Early Writings, p. 15, 1882) and “The 144,000 triumphed. Their faces were lighted up with the glory of God” (Early Writings, p. 286, 1882). Finally, the resurrection of the dead and the gathering of the saints signal the culmination of their deliverance, but how does the latter rain relate to resurrection in preparing the saints for translation?

Finally, the resurrection of the dead and the gathering of the saints signal the culmination of their deliverance. As the Son of Man descends from the clouds, the dead and living saints are transformed and caught up together to meet the Lord (Testimonies for the Church (Vol. 1), pp. 60-61). This moment marks the final deliverance of God’s people from the hands of their enemies and the suffering they endured during Jacob’s trouble. The unity of the 144,000 and their recognition of their loved ones highlight the joy and triumph that follow their deliverance. The saints’ deliverance is physical and spiritual, as their trust in God’s mercy and justice is ultimately rewarded. This prophetic vision assures that, despite their trials, the saints will emerge victorious through divine intervention. The community reflects on “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Peter 5:10, KJV) and “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (1 Thessalonians 4:16, KJV). Sr. White explains, “The 144,000 were all sealed and perfectly united” (The Great Controversy, p. 649, 1911) and “The voice of God is heard from heaven, declaring the day and hour of Jesus’ coming, and delivering the everlasting covenant to His people” (The Great Controversy, p. 640, 1911). It is crucial to address the relationship between Latter Rain and resurrection, raising the concern that they could not have been fitted for translation since the pioneers did not receive the Latter Rain, and prompting the question about how the resurrected saints could experience the Latter Rain.

LATTER RAIN LIGHTNING PREPARES PATH!

1 Kings 18:46 “And the hand of the Lord was on Elijah, and he girded up his loins, and ran before Ahab to the entrance of Jezreel.”

Another point is regarding the Latter Rain revolves around its purpose in preparing God’s people for translation and how this applies to the resurrected saints. Sr. White’s writings make it clear that the Latter Rain is essential for equipping the saints to endure the final tribulations and be ready for translation. According to Spiritual Gifts, the saints are fitted for translation by the outpouring of the Latter Rain. Still, only those who have come up to every point of obedience and stood every test will receive this preparation (Spiritual Gifts (Vol. 2), pp. 225-226). This establishes that the Latter Rain is for those who have already attained a state of purity and are ready for this final outpouring of the Holy Spirit, but what role does the Latter Rain play in strengthening the faithful?

The evidence for the Latter Rain’s role in preparing the saints for translation is further emphasized in the Bible Commentary, where it is explained that during the time of Jacob’s trouble, God’s people will grow into Christ and partake of His Spirit (Spiritual Gifts (Vol. 2), p. 984). The Latter Rain revives and strengthens the faithful, allowing them to endure the closing trials. Their faces will shine with the glory of God as the Spirit empowers them to pass through this critical time. This demonstrates that the Latter Rain is a final blessing bestowed on those already purified, not a means of cleansing, but rather a strengthening for the final events leading to translation. The community gains courage from “Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field” (Zechariah 10:1, KJV) and “Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month” (Joel 2:23, KJV). Sr. White declares, “The latter rain, ripening earth’s harvest, represents the spiritual grace that prepares the church for the coming of the Son of man” (Testimonies to Ministers, p. 506, 1923) and “We need not worry about the latter rain. All we have to do is to keep the vessel clean and right side up and prepared for the reception of the heavenly rain, and keep praying, ‘Let the latter rain come into my vessel’” (The Upward Look, p. 283, 1982). The objection that the pioneers did not receive the Latter Rain and, therefore, were not fitted for translation is addressed by understanding the purpose of the Latter Rain, but how does this purpose apply to those who died faithful to the third angel’s message?

The objection that the pioneers did not receive the Latter Rain and, therefore, were not fitted for translation is addressed by understanding the purpose of the Latter Rain. Sr. White clarifies that the Latter Rain does not purify; it is not a means to cleanse the heart of sin but to prepare for the final events (Evangelism, pp. 701-702). In this context, those who had died in the faith of the third angel’s message were sealed because they had already reached the necessary perfection of character. Therefore, the pioneers and those who died faithful to the third angel’s message were not denied the translation experience; they had already met God’s standard before their death. They will be resurrected as part of the special resurrection and receive the final outpouring of the Holy Spirit alongside the living saints. The community finds inspiration in “Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth” (Hosea 6:3, KJV) and “He will give the rain for your land in its season, the early rain and the later rain, that you may gather in your grain and your wine and your oil” (Deuteronomy 11:14, KJV). Sr. White emphasizes, “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lightened with his glory” (Review and Herald, April 21, 1891) and “The outpouring of the Spirit in the days of the apostles was the beginning of the early, or former, rain, and glorious was the result. To the end of time the presence of the Spirit is to abide with the true church” (Acts of the Apostles, p. 54, 1911). After the special resurrection, the living saints and the resurrected ones will experience a unique outpouring of the Holy Spirit, but what objection arises about whether those resurrected in the special resurrection can be part of the 144,000?

After the special resurrection, the living saints and the resurrected ones will experience a unique outpouring of the Holy Spirit. In Testimonies for the Church, Sr. White describes how, after hearing the voice of God declare the day and hour of Jesus’ coming, the 144,000, including the resurrected saints, are filled with the Holy Spirit, their faces shining with the glory of God (Testimonies for the Church (Vol. 1), p. 59). This outpouring prepares them for translation, ensuring that even the resurrected saints are fitted for the final moment of transformation. The resurrected saints, alongside the living, are sealed, unified, and empowered by the Spirit in preparation for the ultimate deliverance and translation. The community draws hope from “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain” (James 5:7, KJV) and “And the hand of the Lord was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel” (1 Kings 18:46, KJV). Sr. White asserts, “The latter rain, falling near the close of the season, ripens the grain and prepares it for the sickle” (Testimonies to Ministers, p. 506, 1923) and “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest” (The Great Controversy, p. 611, 1911). As we move forward, addressing the objection concerning the special resurrection is necessary, challenging whether those resurrected at the special resurrection can be part of the 144,000 because they did not endure the same trials, such as suffering, hunger, and thirst, as the living saints.

SPECIAL RESURRECTION SURGES STRENGTH!

2 Samuel 22:31 “As for God, his way is perfect; the word of the Lord is tried: he is a buckler to all them that trust in him.”

Another objection raises the question of whether those resurrected during the special resurrection can be considered part of the 144,000 since they did not endure the same suffering, hunger, and thirst as the living saints. This objection is grounded in a misunderstanding of the trials faced by the living saints and those resurrected at the special resurrection. Sr. White’s writings in The Great Controversy shed light on the experiences of the 144,000, revealing that both groups—those who are alive and those resurrected—endure significant trials and are prepared for their final reward (The Great Controversy, pp. 648-649). While it is true that the living saints endure suffering, hunger, and thirst during time of trouble, Sr. White assures us that all sealed individuals, whether living or resurrected, have passed through tribulations and are united in their final deliverance, but how does the broader context of trials faced by God’s people address this objection?

Only the living saints endure suffering ignores the broader context of the trials faced by God’s people throughout history. Sr. White notes that “the people of God will not be free from suffering” and that even though they endure persecution, distress, and privation, they will not be left to perish (The Great Controversy, p. 629). This promise applies to all who have remained faithful, including those who will rise in the special resurrection. God’s provision for His people during times of trial is consistent with His care for Elijah, where angels shielded him and provided for his needs during a famine. Similarly, during the times of trouble, while the wicked suffer and die from hunger and pestilence, the righteous are preserved and supplied with their needs. Therefore, both the living saints and those who are resurrected have faced suffering and trials, though in different forms and at other times. The community finds encouragement in “He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail” (1 Samuel 2:9, KJV) and “The Lord will cause your enemies who rise against you to be defeated before you. They shall come out against you one way and flee before you seven ways” (Deuteronomy 28:7, KJV). Sr. White states, “Graves are opened, and ‘many of them that sleep in the dust of the earth… awake, some to everlasting life, and some to shame and everlasting contempt.’ Daniel 12:2. All who have died in the faith of the third angel’s message come forth from the tomb glorified, to hear the covenant of peace that God will make with those who have kept His law” (The Great Controversy, p. 637, 1888) and “The living righteous are changed ‘in a moment, in the twinkling of an eye.’ At the voice of God they were glorified; now they are made immortal and with the risen saints are caught up to meet their Lord in the air” (The Great Controversy, p. 645, 1888). Further evidence for the inclusion of the resurrected saints in the 144,000 is found in Sr. White’s descriptions of the final deliverance of God’s people, but what unites the 144,000 beyond their individual experiences?

Further evidence for the inclusion of the resurrected saints in the 144,000 is found in Sr. White’s descriptions of the final deliverance of God’s people. She explains that the sealed ones, whether living or resurrected, are protected from the suffering caused by the plagues and are sheltered by God’s care (The Great Controversy, p. 629). The unity of the 144,000 is not based solely on the experiences of the living saints during the time of trouble but on their collective faithfulness and their sealing by God before the final events. The resurrected saints are included in this number because God has sealed them and have endured trials and persecution throughout their lives. The promise of protection and provision applies to all of God’s faithful, regardless of whether they are alive or resurrected at the time of His coming. The community draws from “The Lord redeemeth the soul of his servants: and none of them that trust in him shall be desolate” (Psalm 34:22, KJV) and “The righteous shall be recompensed in the earth: much more the wicked and the sinner” (Proverbs 11:31, KJV). Sr. White notes, “These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb” (The Great Controversy, p. 665, 1888) and “The 144,000 were all sealed and perfectly united. On their foreheads was written, God, New Jerusalem, and a glorious star containing Jesus’ new name” (The Great Controversy, p. 649, 1888). In conclusion, the objection that the resurrected saints cannot be part of the 144,000 because they did not endure the same suffering as the living saints is not supported by biblical and prophetic evidence, but what claim arises that to be one of the 144,000 an individual must endure the fourth plague?

Both groups are united in their faithfulness and their sealing by God. The resurrected saints have experienced persecution and trials in their lives, and like the living saints, they are protected and preserved through the final events. God’s care for His people ensures that the living and resurrected saints are prepared for their ultimate reward and deliverance. The community reflects on “The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him” (Nahum 1:7, KJV) and “But the salvation of the righteous is of the Lord: he is their strength in the time of trouble” (Psalm 37:39, KJV). Sr. White affirms, “A noise shall be heard among the nations; and it shall be said, The Lord reigneth. The special resurrection of the righteous dead who died under the third angel’s message, including those who were ‘accounted worthy’ to have part in the first resurrection, is clearly taught in the Word of God” (The Great Controversy, p. 637, 1888) and “The enemies of the church can never overthrow it, for it is built upon the Rock, Christ Jesus. Though the powers of hell may rage against it, it shall stand; for it is the church of the living God, and He will care for it” (The Great Controversy, p. 622, 1888). It is necessary to explore the claim that to be one of the 144,000; an individual must specifically endure the fourth plague—scorching sun—and its implications for both the living and resurrected saints.

PLAGUE POWER PROVES PROTECTION!

1 Samuel 2:9 “He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.”

Still another point objections concerning the 144,000 is the belief that to be part of this group; one must specifically experience the fourth plague, which involves the scorching sun. This objection is based on the statement found in The Great Controversy that describes the 144,000 as witnessing the earth ravaged by famine and pestilence and enduring suffering, hunger, and thirst (The Great Controversy, pp. 648-649). However, this objection fails to consider the broader context of the plagues and the unique experiences of the saints, both living and resurrected, but what essential understanding reveals the nature of the fourth plague?

To understand the nature of the fourth plague, it is essential to note that these plagues are not universal. Sr. White explains in The Great Controversy that while the plagues are severe, they do not affect the entire earth simultaneously, as that would destroy humanity (The Great Controversy, pp. 627-629). Therefore, not all the living saints will experience the effects of the fourth plague, including the scorching sun. This suggests that while some may witness the plague, others may not, depending on their location. The plagues, though devastating, are cumulative and continue even as the next plague begins, meaning the effects of one plague persist while others are introduced. The community takes comfort in “But the Lord is faithful, and he will strengthen you and protect you from the evil one” (2 Thessalonians 3:3, KJV) and “The Lord is a refuge for the oppressed, a stronghold in times of trouble” (Psalm 9:9, KJV). Sr. White states, “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to man” (The Great Controversy, p. 628, 1911) and “The people of God will not be free from suffering; but while persecuted and distressed, while they endure privation and suffer for want of food they will not be left to perish” (The Great Controversy, p. 629, 1911). The non-universal nature of the plagues also extends to the special resurrection, but how does this nature affect the resurrected saints’ experience?

The non-universal nature of the plagues also extends to the special resurrection. The resurrected saints, like the living, are subject to their geographic location when the plagues are poured out. In areas where the scorching sun is present, they may indeed witness and experience its effects. In other areas, they may not. Thus, the assertion that all 144,000 must personally endure the fourth plague is unfounded, as their membership in this group is not contingent upon a uniform experience of every plague, but rather on their faithfulness and their sealing by God. The community finds assurance in “The Lord redeemeth the soul of his servants: and none of them that trust in him shall be desolate” (Psalm 34:22, KJV) and “He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him” (Psalm 91:15, KJV). Sr. White notes, “It is impossible to give any idea of the experience of the people of God who will be alive on the earth when past woes and celestial glory will be blended” (The Great Controversy, p. 649, 1911) and “The 144,000 triumphed. Their faces were lighted up with the glory of God” (Early Writings, p. 286, 1882). In conclusion, the 144,000 are not required to go through the fourth plague to be part of this group, but how does the claim that a certain sister can be part of the 144,000 despite resting during the time of trouble address this?

The plagues, including the scorching sun, are not universal, and their effects are felt differently across different regions. Both the living saints and those who are resurrected may or may not witness the fourth plague depending on their location, but this does not disqualify them from being counted among the 144,000. Their unity is based on their sealing and faithfulness, not on whether they have endured every specific trial described in the plagues. The community reflects on “For he shall give his angels charge over thee, to keep thee in all thy ways” (Psalm 91:11, KJV) and “The angel of the Lord encampeth round about them that fear him, and delivereth them” (Psalm 34:7, KJV). Sr. White affirms, “The living righteous are changed ‘in a moment, in the twinkling of an eye.’ At the voice of God they were glorified; now they are made immortal and with the risen saints are caught up to meet their Lord in the air” (The Great Controversy, p. 645, 1911) and “Graves are opened, and ‘many of them that sleep in the dust of the earth… awake, some to everlasting life, and some to shame and everlasting contempt.’ Daniel 12:2” (The Great Controversy, p. 637, 1911). As we continue, the next objection challenges whether a certain sister mentioned in Selected Messages can be part of the 144,000 since she was said to rest and not go through the time of trouble.

DECEASED DEFY DEATH IN RANKS!

Ruth 2:12 “The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.”

The next objection challenges including a sister, mentioned in Selected Messages, as part of the 144,000 because she was told she would “rest in the time of trouble.” The objection arises from the belief that all members of the 144,000 must endure the time of trouble and remain alive until Christ’s second coming. However, Sr. White’s writings and biblical references clarify this matter. In Selected Messages, Sr. White recounts a vision where this sister, despite her death before the time of trouble, would be part of the 144,000 and stand upon the earth at the voice of God (Selected Messages (Vol. 2), p. 263). This vision offers crucial insight into the nature of the 144,000, showing that even those who “rest” can still be included in this group due to their faithfulness and sealing, but what key understanding explains the inclusion of those who rest in the 144,000?

The key to understanding the inclusion of those who rest in the 144,000 is in Revelation 14:13, which states that “their works do follow them.” While the sister rests during the times of trouble, her work and faithfulness continue to have an enduring impact. Additionally, Revelation 22:12 reminds us that Jesus will reward every individual according to their works, irrespective of whether they are alive or resting when He returns. As confirmed by the third angel, the sister’s works and her sealing ensure that she receives her reward among the 144,000. As Sr. White explains in Early Writings, the third angel’s mission is to “seal or bind the wheat for the heavenly garner,” emphasizing the importance of sealing over the temporal state of the individual (Early Writings, p. 118). This shows that being part of the 144,000 is not restricted to those who remain physically alive throughout the end-time events but instead includes those whose works align with the message of the third angel. The community draws from “Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them” (Revelation 14:13, KJV) and “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be” (Revelation 22:12, KJV). Sr. White states, “I saw that she was sealed and would come up at the voice of God and stand upon the earth, and would be with the 144,000” (Selected Messages, vol. 2, p. 263, 1958) and “Those who die under the third angel’s message are a part of the 144,000; there are not 144,000 in addition to these, but these help make up that number” (Review and Herald, August 10, 1897). The concept of being sealed and included among the 144,000 despite having died is crucial to understanding the broader scope of God’s final work, but how does the sister’s faithfulness secure her place?

The concept of being sealed and included among the 144,000 despite having died is crucial to understanding the broader scope of God’s final work. The sister mentioned in Selected Messages was sealed and chosen for the 144,000 because of her unwavering faith and alignment with the third angel’s message. Her death, therefore, does not disqualify her from being part of this special group. Instead, her works and faithfulness serve as the foundation for her reward. This aligns with Sr. White’s broader understanding of the 144,000, which includes those who may rest but are later resurrected to witness Christ’s coming and share in the reward of the faithful. The community finds hope in “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (1 Thessalonians 4:16, KJV) and “And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:23, KJV). Sr. White explains, “All who have died in the faith of the third angel’s message come forth from the tomb glorified, to hear the covenant of peace that God will make with those who have kept His law” (The Great Controversy, p. 637, 1888) and “The living righteous are changed ‘in a moment, in the twinkling of an eye.’ At the voice of God they were glorified; now they are made immortal and with the risen saints are caught up to meet their Lord in the air” (The Great Controversy, p. 645, 1911). The sister mentioned in Selected Messages can be part of the 144,000 despite resting during trouble, but what claim suggests that the 144,000 must never have died to be part of this group?

The sister mentioned in Selected Messages can be part of the 144,000 despite resting during trouble. Her works and faithfulness to the third angel’s message ensure she receives her reward alongside those who remain alive. Revelation 14:13 and Revelation 22:12 support the idea that individuals are rewarded based on their work and sealing rather than their physical state at Christ’s return. The community reflects on “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26, KJV) and “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1 Corinthians 15:58, KJV). Sr. White notes, “Those who die in the faith will be raised to immortality at the voice of God, and will join the living saints in giving honor to Him” (Early Writings, p. 285, 1882) and “The graves are opened, and they come forth victorious over death and the grave” (Early Writings, p. 285, 1882). It is essential to examine the claim that the 144,000 must never have died to be part of this group, and whether it is possible to be translated while having previously experienced death.

RESURRECTED RISE IN RIGHTEOUS RANKS!

Judges 5:11 “They that are delivered from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the Lord, even the righteous acts toward the inhabitants of his villages in Israel: then shall the people of the Lord go down to the gates.”

Still another objection raises several questions about the role of the resurrected saints in the special resurrection and their inclusion among the 144,000. Specifically, it questions whether the resurrected ones have kept God’s law in the sight of the heathen, whether they wrestle with God for deliverance, and whether they played a role in warning the world of the coming wrath. These questions challenge the involvement of the resurrected saints in the events preceding the second coming of Christ. However, Sr. White’s writings clarify that the resurrected saints, having lived faithfully and proclaimed the third angel’s message, are indeed part of the 144,000 and share in the final deliverance alongside the living saints, but how does the history of the early Advent movement answer whether the resurrected saints have kept God’s law in the sight of the heathen?

The question of whether the resurrected saints have kept God’s law in the sight of the heathen is answered by examining the history of the early Advent movement. From its beginning, the movement faced persecution and opposition as they proclaimed the three angels’ messages. In The Great Controversy, Sr. White explains that those who have died in the faith of the third angel’s message will be resurrected to hear God’s covenant of peace with those who have kept His law (The Great Controversy, 1911, pp. 648-649). These saints have lived according to God’s commandments and, even in death, are part of the group that triumphs over the beast and his image. The resurrected saints, having proclaimed God’s law in life, are now raised to witness their final reward and deliverance. The community gains from “But the Lord is faithful, who shall stablish you, and keep you from evil” (2 Thessalonians 3:3, KJV) and “If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7, KJV). Sr. White states, “All who have died in the faith of the third angel’s message come forth from the tomb glorified, to hear the covenant of peace that God will make with those who have kept His law” (The Great Controversy, p. 637, 1888) and “The living saints, 144,000 in number, knew and understood the voice, while the wicked thought it was thunder and an earthquake” (Early Writings, p. 15, 1882). One of the objections states that the resurrected ones do not wrestle with God for deliverance, but how does Sr. White’s description of the time of trouble clarify this?

One of the objections states that the resurrected ones do not wrestle with God for deliverance. However, Sr. White’s description of the time of trouble makes it clear that the living saints cry day and night for deliverance, and those who are resurrected at the special resurrection are alive and witness this deliverance (Early Writings, 1882, pp. 282-286). Though the resurrected saints do not experience the same prolonged anguish as the living saints, their inclusion in the 144,000 means they share in the experience of final deliverance. As the resurrected saints stand among the living, they too are protected by God’s angels and witness the events leading to the second coming of Christ. Their faithfulness in life ensures their inclusion in the final triumph. The community finds strength in “Blessed is the man that trusteth in the Lord, and whose hope the Lord is” (Jeremiah 17:7, KJV) and “The righteous shall live by faith” (Romans 1:17, KJV). Sr. White explains, “The 144,000 were all sealed and perfectly united. On their foreheads was written, God, New Jerusalem, and a glorious star containing Jesus’ new name” (The Great Controversy, p. 649, 1888) and “These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb” (The Great Controversy, p. 665, 1888). The role of the resurrected saints in warning the world of the coming wrath of God is directly tied to the mission of the third angel’s message, but how does their participation in the early Advent movement qualify them?

The role of the resurrected saints in warning the world of the coming wrath of God is directly tied to the mission of the third angel’s message. Sr. White explains that the third angel began his work in 1844, proclaiming a warning against the mark of the beast (Early Writings, 1882, p. 254). The resurrected saints were part of this early Advent movement and faithfully proclaimed this message throughout their lives. Their proclamation of the third angel’s message is what qualifies them to be resurrected and included among the 144,000. Though they may not have witnessed the final death decree, they warned the world of God’s coming wrath and lived according to His commandments, securing their place in the final deliverance. The community draws inspiration from “Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 1:21, KJV) and “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost” (Jude 1:20, KJV). Sr. White notes, “A noise shall be heard among the nations; and it shall be said, The Lord reigneth. The special resurrection of the righteous dead who died under the third angel’s message, including those who were ‘accounted worthy’ to have part in the first resurrection, is clearly taught in the Word of God” (The Great Controversy, p. 637, 1888) and “The enemies of the church can never overthrow it, for it is built upon the Rock, Christ Jesus. Though the powers of hell may rage against it, it shall stand; for it is the church of the living God, and He will care for it” (The Great Controversy, p. 622, 1888). The objections raised regarding the role of the resurrected saints in the special resurrection and their inclusion among the 144,000 are addressed by understanding their faithfulness and participation in the early Advent movement, but what argument claims that all individuals ultimately “became food for worms”?

The objections raised regarding the role of the resurrected saints in the special resurrection and their inclusion among the 144,000 are addressed by understanding their faithfulness and participation in the early Advent movement. The resurrected saints have kept God’s law, proclaimed His message, and are delivered alongside the living saints. Their inclusion in the 144,000 is not diminished by their rest before the time of trouble, as their works and faithfulness ensure their place in the final triumph. The community reflects on “But the path of the just is as the shining light, that shineth more and more unto the perfect day” (Proverbs 4:18, KJV) and “The righteous shall be recompensed in the earth: much more the wicked and the sinner” (Proverbs 11:31, KJV). Sr. White affirms, “The sufferings of the church have been great, but greater far will be the glory in the kingdom of heaven, when the King shall come in His beauty, and all His saints shall shine as the sun in the kingdom of their Father” (The Great Controversy, p. 626, 1888) and “These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb” (The Great Controversy, p. 665, 1888). As we move forward, the next objection challenges whether any can be translated without experiencing death, as all have “become food for worms.”

TRANSLATION TRIUMPHS OVER DEATH!

Joshua 4:14 “On that day the Lord magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.”

Objection argues that all individuals, including those who are to be part of the 144,000, ultimately “became food for worms,” meaning they died, and therefore it is impossible for anyone to be translated to heaven without seeing death. This argument is based on statements from Sr. White’s writings where she discusses the fate of certain individuals who would experience death, plagues, or translation. However, a careful examination of her writings and biblical texts reveals that translation without death is not only possible but a clear component of end-time prophecy. Specifically, this objection overlooks the meaning of “without seeing death” in the context of translation at Christ’s second coming, but what solemn vision illustrates this possibility?

In Spiritual Gifts, Sr. White recounts a solemn vision given during a conference, where she saw that some present would become “food for worms,” some would suffer through the seven last plagues, and others would be “translated to heaven at the second coming of Christ, without seeing death” (Spiritual Gifts Vol. 2, pp. 208-209). This vision emphasizes that, while many would die before Christ’s return, there would indeed be those who are alive and translated without experiencing death. The phrase “without seeing death” refers to a specific group who are alive at Christ’s second coming and escape physical death through translation, a process supported by biblical examples such as Elijah’s translation, which spared him from Jezebel’s death decree. The reference to Clara Bonfoey’s rest until the resurrection underscores that not all are part of this group, but it does not negate the reality of translation for others. The community finds hope in “By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God” (Hebrews 11:5, KJV) and “And Enoch walked with God: and he was not; for God took him” (Genesis 5:24, KJV). Sr. White describes, “Enoch was translated to heaven without seeing death” (Patriarchs and Prophets, p. 88, 1890) and “Elijah was translated to heaven without seeing death” (Review and Herald, April 15, 1915). The comparison to Elijah’s experience highlights the nature of translation without death, but how does this model apply to the living saints at Christ’s second coming?

The comparison to Elijah’s experience highlights the nature of translation without death. As Sr. White explains, Elijah was taken to heaven without seeing death, as he was delivered from the death decree of Jezebel (Prophets and Kings, p. 227). This provides a model for understanding the translation of the living saints at Christ’s second coming, as they too will be spared from death, including the death decree of the final days. In this sense, “without seeing death” refers to being delivered from a specific kind of death rather than the general experience of mortality. Thus, while many faithful members of the community may die and rest in the grave until the resurrection, those who remain alive at Christ’s coming will be translated without experiencing physical death. The community draws from “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed” (1 Corinthians 15:51, KJV) and “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thessalonians 4:16-17, KJV). Sr. White notes, “The living saints are changed in a moment, in the twinkling of an eye, and caught up with the risen ones, and together they meet their Lord in the air” (Spiritual Gifts, vol. 4a, p. 113, 1864) and “Those who are alive and remain unto the coming of the Lord will not precede them which are asleep” (Review and Herald, June 9, 1853). Sr. White’s writings also reaffirm the prophetic reality of translation without death, but what group specifically will be alive at Christ’s return?

Sr. White’s writings also reaffirm the prophetic reality of translation without death. In Testimonies for the Church, she again speaks of a group that will be alive at Christ’s return and translated without experiencing death (Testimonies for the Church Vol. 1, pp. 131-132). This group, part of the 144,000, is a unique company that passes through the time of trouble, endures the final tribulations, and is ultimately delivered by Christ at His second coming. The prophetic promise of translation for this group is based not on the absence of death throughout history but on the deliverance of the living saints at the climax of human history, a key component of end-time events. The community reflects on “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22, KJV) and “And as we have borne the image of the earthy, we shall also bear the image of the heavenly” (1 Corinthians 15:49, KJV). Sr. White asserts, “Enoch represents those who shall remain upon the earth and be translated to Heaven without seeing death” (Review and Herald, April 19, 1870) and “Elijah represents those who at the close of earth’s history will be changed from mortal to immortal and be translated to heaven without seeing death” (Review and Herald, March 25, 1909). The objection that “all became food for worms” and therefore no one can be translated without seeing death is based on a misunderstanding of both prophecy and Sr. White’s statements, but how does the Sabbath serve as the seal or mark for the 144,000?

The objection that “all became food for worms” and therefore no one can be translated without seeing death is based on a misunderstanding of both prophecy and Sr. White’s statements. The phrase “without seeing death” refers to the specific deliverance of the living saints from death at Christ’s return, much like Elijah’s translation spared him from Jezebel’s death decree. Sr. White’s prophetic vision confirms that some individuals, alive at the second coming, will be translated without experiencing physical death, fulfilling the biblical promise of translation for the faithful. The community finds encouragement in “O death, where is thy sting? O grave, where is thy victory?” (1 Corinthians 15:55, KJV) and “But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Corinthians 15:57, KJV). Sr. White explains, “The saints who had died believing that the Lord would come in 1844, were then raised, and ascending victorious over death and the grave, cried, ‘Victory! victory!’ as they met the living saints who were looking for the coming of their Lord” (Spiritual Gifts, vol. 1, p. 205, 1858) and “The voice of the Archangel and the trump of God would wake the sleeping saints, and call them forth from their dusty beds, clothed with glorious immortality, shouting victory, victory over death and the grave” (Spiritual Gifts, vol. 4a, p. 114, 1864). Let’s now explore the next objection, which questions how the Sabbath can be the seal or mark placed upon the 144,000.

SABBATH SEAL SHINES SUPREME!

Deuteronomy 11:1 “Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway.”

Objection challenges the idea that the Sabbath serves as the seal or mark placed upon the 144,000. Sr. White clarifies this concept in Testimony Treasures, stating that the mark placed upon God’s people is the keeping of His holy Sabbath (Testimony Treasures Vol. 2, pp. 183-184). This point highlights the Sabbath as a visible sign of allegiance to God, setting apart those who obey His commandments. The evidence for this is rooted in Scripture, where the Sabbath is described as a perpetual covenant between God and His people (Exodus 31:13). Sr. White further explains that God tests His people’s faith through their willingness to comply with His commandments, including Sabbath observance, rather than following their own desires. Their obedience to God’s instructions leads to His promises, while departure from His will results in judgment. The Sabbath, therefore, serves as a divine mark that identifies the faithful. The community draws from “And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God” (Ezekiel 20:20, KJV) and “It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed” (Exodus 31:17, KJV). Sr. White states, “The Sabbath is the seal of the living God” (The Great Controversy, p. 452, 1911) and “The fourth commandment alone of all the ten contains the seal of the great Lawgiver, the Creator of the heavens and the earth” (Testimonies, vol. 6, p. 350, 1901). This understanding of the Sabbath as the seal leads us to the next concept: the conditions under which this seal is placed upon God’s people.

CLOSING CALL TO COURAGEOUS FAITH!

Numbers 6:24-26 “The Lord bless thee, and keep thee: The Lord make his face shine upon thee, and be gracious unto thee: The Lord lift up his countenance upon thee, and give thee peace.”

The final deliverance of the 144,000 marks a climactic moment in eschatology, representing their triumph through faith and divine protection. Sr. White, in Early Writings (p. 282), writes, “Angels of God shielded the saints. As they cried day and night for deliverance, their cry came up before the Lord.” The 144,000 receive preservation during their tribulation, demonstrating their unwavering commitment to God. The scene vividly depicts the miraculous protection provided by angels as the saints endure suffering and persecution while maintaining their steadfast faith. The community finds final encouragement in “And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen” (2 Timothy 4:18, KJV) and “But the Lord is faithful, who shall stablish you, and keep you from evil” (2 Thessalonians 3:3, KJV). Sr. White states, “The 144,000 were all sealed and perfectly united” (The Great Controversy, p. 649, 1911) and “They have stood without an intercessor through the final pouring out of God’s judgments” (The Great Controversy, p. 649, 1911). The deliverance of the 144,000 is a testament to the rewards of faith and perseverance in the face of immense trials, showcasing God’s ultimate victory over evil.

Revelation 14:12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

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REVIEW QUESTIONS

What role does faith play in the preservation and sealing of the 144,000, according to the document?

How does Ellen G. White describe the divine intervention that protects the 144,000 during their tribulation?

In what ways does the experience of the 144,000 reflect the covenant between God and His faithful followers?

SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into the third angel’s message and the role of the 144,000, allowing these prophetic truths to shape my character and priorities?

How can we adapt these complex end-time themes to be understandable and relevant to diverse audiences, from seasoned community members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about the 144,000, the latter rain, and translation in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the reality of obedience to God’s commandments, the Sabbath seal, and preparation for Christ’s soon return and God’s ultimate victory over evil?