While it’s unlikely that the 144,000 of Revelation 14 are solely responsible as watchmen over the slumbering ruins of spiritual Jerusalem, they are part of the team God addresses in the plural call in Isaiah 40:1-2.
With the historical Restoration of Judah, there were only two tribes returning. Both biblical prophecy and Second Temple literature kept harping on some future time when the whole of Israel will return home. It wasn’t finished until the Messiah shows up. Though He did come as Jesus, it was not as King. That awaits His Second Coming. Thus, there still remains a restoration for the whole nation. As we saw in our study in Galatians, that refers not to the lost Ten Tribes, but to the fullness of the Gentile Elect.
It’s not enough to be born Jewish. Contrary to Talmudic doctrine, it was not even enough to be born as the ruling class of Jews. The issue was not DNA; that was not the basis for being God’s Chosen. Ezekiel continues in the next chapter (34) saying that God would judge between His flocks and the appointed shepherds. He promises to search out His sheep from among the scattered and lost. More to the point, in verse 13 He says He will bring them out of the nations (AKA Gentiles).
And it was Jesus who fed the sheep on God’s behalf. That is, His teaching was their true food, now a common metaphor for teaching and preaching today. Again, Jesus stands in the place of God. All those comments Jesus made about being the Good Shepherd come partly from Ezekiel 34.
Ezekiel comes to the part where God says He will judge between sheep and sheep. Again, in Matthew 25:32 we have Jesus claiming the same role; He will judge who in the flock are sheep and who are goats. Of course, this refers to the Judgment at the Second Coming. He is the Davidic Prince who will rule and reign over His people.
In 34:25, Ezekiel gets to an interesting part: God offers a new covenant of peace. The balance of this chapter is full of phrases echoed in the New Testament. Following Jesus means breaking away from the bad shepherds (Talmudic Jewish leadership). The references to being safe in their own land and no longer a disgrace among the nations are eschatological.
Skip forward a couple of chapters as Ezekiel returns to this covenant of peace (ch. 36). Starting in verse 22, God promises to sprinkle His people clean and give them a new heart, and will put a new spirit within them. Day of Pentecost, anyone? Associated with this is another promise. In the next chapter of Ezekiel (37), we have the Valley of Dry Bones. In verse 11, God mentions the whole house of Israel, the Twelve Tribes. The whole nation must return before the Spirit of God falls on them.
These passages in Ezekiel are quoted throughout the Book of Acts. It’s not just some future millennium as far too many preachers suggest. Remember how we started this study last week? The NT is the best commentary on the OT. Here we see it’s clearly “already but not yet” — both of them. Pop theology about the “not yet” tends to ignore the way the NT cites the “already”.
The passage in Ezekiel 34 is intentionally Edenic. He almost quotes Genesis word for word in places. In our hearts, we are already back in Eden. But the more literal fulfillment comes later. This is why the scribe who recorded the visions of Ezekiel waits until chapter 38 to reveal Gog and Magog (echoed in Revelation 20) as symbols of a tribulation that will still come upon the sheep of God. We receive the earnest, the taste of Eternity first (“already”) in symbolism (in spirit), and the full meal later in our eternal bodies (“not yet”).
Thus, we see where tribulation is always inserted into the story right before the final revelation of all things. It’s that way in the OT and in Revelation. There will be more about this in future lessons.
