These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits unto God and to the Lamb.
4. for they are virgins ] The first instance of the use of the word as a masculine. It was adopted in ecclesiastical language, and applied e.g. to St John himself. It is best to understand the word literally. St Mat 19:12; 1 Corinthians 7 prove, on any fair interpretation, that a devout and unselfish celibacy gives special means for serving God, and so we need not be surprised to learn here that it has a special reward from Him. No disparagement of holy matrimony is implied. Marriage is lowered by the Fall from what God meant it to be (Gen 3:16), and so, like other things which God made very good, has its own evils and dangers; but it does not follow that it is here conceived as in any sense defilement they who are virgins fortiori are “not defiled with women.” It is noticeable that we owe to the two celibate apostles the highest consecration of marriage, see Eph 5:23-33, and the last two chapters of this Book.
being the firstfruits ] This seems to imply, as is required by the view that “virgins” strictly speaking are meant, that the 144,000 do not represent the whole number of the Elect, but a specially sanctified number from among them. See on Rev 7:4.
Fuente: The Cambridge Bible for Schools and Colleges
These are they – In this verse, and in the following verse, the writer states the leading characteristics of those who are saved. The general idea is, that they are chaste; that they are the followers of the Lamb; that they are redeemed from among people; and that they are without guile.
Which were not defiled with women – Who were chaste. The word defiled here determines the meaning of the passage, as denoting that they were not guilty of illicit sexual intercourse with women. It is unnecessary to show that this is a virtue everywhere required in the Bible, and everywhere stated as among the characteristics of the redeemed. On no point are there more frequent exhortations in the Scriptures than on this; on no point is there more solicitude manifested that the professed friends of the Saviour should be without blame. Compare the Act 15:20 note; Rom 1:24-32 notes; 1Co 6:18 note; Heb 13:4 note. See also 1Co 5:1; 1Co 6:13; Gal 5:19; Eph 5:3; Col 3:5; 1Th 4:3. This passage cannot be adduced in favor of celibacy, whether among the clergy or laity, or in favor of monastic principles in any form; for the thing that is specified is, that they were not defiled with women, and a lawful connection of the sexes, such as marriage, is not defilement. See the notes on Heb 13:4. The word rendered here defiled – emolunthesan, from moluno – is a word that cannot be applied to the marriage relation. It means properly to soil, to stain, to defile. 1Co 8:7; their conscience being weak, is defiled. Rev 3:4; which have not defiled their garments. The word does not elsewhere occur in the New Testament, except in the passage before us, and it will be seen at once that it cannot be applied to that which is lawful and proper, and consequently that it cannot be construed as an expression against marriage and in favor of celibacy. It is a word that is properly expressive of illicit sexual intercourse – of impurity and unchastity of life – and the statement is, that they who are saved are not impure and unchaste.
For they are virgins – parthenoi. This is the masculine form, but this form is found in the later Greek and in the Christian fathers. See Suidas and Suicer, Thes. The meaning of the word, when found in the feminine form, is well understood. It denotes a virgin, a maiden, and thence it is used to denote what is chaste and pure: virgin modesty; virgin gold; virgin soil; virgin blush; virgin shame. The word in the masculine form must have a similar meaning as applied to men, and may denote:
(a)Those who are unmarried;
(b)Those who are chaste and pure in general.
The word is applied by Suidas to Abel and Melchizedek. The sense, says DeWette, in loco, cannot be that all these 144,000 had lived an unmarried life; for how could the apostle Peter, and others who were married, have been excluded? But the reference must be to those who held themselves from all impurity – unkeuschheit und hurerei – which, in the view of the apostles, was closely connected with idolatry. Compare Bleek, Beitr. i. 185. Prof. Stuart supposes that the main reference here is to those who had kept themselves from idolatry, and who were thus pure. It seems to me, however, that the most obvious meaning is the correct one, that it refers to the redeemed as chaste, and thus brings into view one of the prominent things in which Christians are distinguished from the devotees of nearly every other form of religion, and, indeed, exclusively from the world at large. This passage, also, cannot be adduced in favor of the monastic system, because:
(a)Whatever may be said anywhere of the purity of virgins, there is no such commendation of it as to imply that the married life is impure;
(b)It cannot be supposed that God meant in any way to reflect on the married life as in itself impure or dishonorable;
(c)The language does not demand such an interpretation; and,
(d)The facts in regard to the monastic life have shown that it has had very little pretensions to a claim of virgin purity.
These are they which follow the Lamb – 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. See the notes on Joh 10:3, Joh 10:27.
Whithersoever he goeth – As sheep follow the shepherd. Compare Psa 23:1-2. It is one characteristic of true Christians that they follow the Saviour wherever he leads them. Be it into trouble, into danger, into difficult duty; be it in Christian or pagan 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 – This is another characteristic of those who are seen on Mount Zion. They are there because they are redeemed, and they have the character of the redeemed. They are not there in virtue of rank or blood Joh 1:13; not on the ground of their own works Tit 3:5; but because they are redeemed unto God by the blood of his Son. See the notes on Rev 5:9-10. None will be there of whom it cannot be said that they are redeemed; none will be absent who have been truly redeemed from sin.
Being the first-fruits unto God – On the meaning of the word first-fruits, see the notes on 1Co 15:20. The meaning here would seem to be, that the hundred and forty-four thousand were not to be regarded as the whole of the number that was saved, but that they were representatives of the redeemed. They had the same characteristics which all the redeemed must have; they were a pledge that all the redeemed would be there. Prof. Stuart supposes that the sense is, that they were, as it were, an offering especially acceptable to God. The former explanation, however, meets all the circumstances of the case, and is more in accordance with the usual meaning of the word.
And to the Lamb – They stood there as redeemed by him, thus honoring him as their Redeemer, and showing forth his glory.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. These are they which were not defiled with women] They are pure from idolatry, and are presented as unspotted virgins to their Lord and Saviour Christ. See 2Co 11:2. There may be an allusion here to the Israelites committing idolatry, through the means of their criminal connection with the Midianitish women. See Nu 25:1-4; Nu 31:16.
Follow the Lamb whithersoever he goeth] They go through good and through evil report, bear his reproach, and love not their lives even to the death.
The first fruits unto God] The reference appears to be to those Jews who were the first converts to Christianity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These are they which were not defiled with women; for they are virgins; that is, that would not comply with antichristian idolatry and superstition; for idolatry is all along in holy writ compared to whoredom and fornication.
Which follow the Lamb whithersoever he goeth; that follow the Lord Christ fully, in all things keeping close to the rules of worship and life which he hath given.
These were redeemed from among men; these show themselves to be redeemed by the blood of Christ from the vain conversation of men, whether towards God, in matters of worship, or towards men.
Being the first-fruits unto God and to the Lamb; that are consecrated to, and accepted of God, as the first-fruits were, being the only part of the world that are not profane.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. virginsspiritually (Mt25:1); in contrast to the apostate Church, Babylon (Re14:8), spiritually “a harlot” (Rev 17:1-5;Isa 1:21; contrast 2Co 11:2;Eph 5:25-27). Their notbeing defiled with women means they were not led astray fromChristian faithfulness by the tempters who jointly constitute thespiritual “harlot.”
follow the Lamb whithersoeverhe goethin glory, being especially near His person; thefitting reward of their following Him so fully on earth.
redeemed“purchased.”
beingtherather, “as a first-fruit.” Not merely a”first-fruit” in the sense in which all believersare so, but Israel’s 144,000 elect are the first-fruit, theJewish and Gentile elect Church is the harvest; in a furthersense, the whole of the transfigured and translated Church whichreigns with Christ at His coming, is the first-fruit, and theconsequent general ingathering of Israel and the nations, ending inthe last judgment, is the full and final harvest.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
These are they which were not defiled with women,…. With the whore of Rome, and her harlots, she is the mother of; while the kings and inhabitants of the earth were drunk with the wine of their fornication, or committed idolatry with them, which is spiritual fornication, and is here meant by being defiled with them, these were free from such pollutions, or idolatrous practices:
for they are virgins; for their beauty and comeliness in Christ, chastity, sincerity of their love, uncorruptness in doctrine and worship, and for the uprightness of conversation; [See comments on Mt 25:1];
these are they which follow the Lamb whithersoever he goeth; as the sheep follow the shepherd of the flock, and which is a character of Christ’s sheep, Joh 10:4. These follow Christ in the exercise of the graces of humility, patience, and love; and in the performance of the several duties of religion, and subjection to ordinances, and in the path of sufferings; and in every way in which Christ the Lamb has gone before them, or in his word and providence leads and directs them to, whether it be grateful to the flesh or not; particularly they follow where he is preached, and his Word and ordinances are faithfully administered; and they follow him to heaven, where he is: it was part of the oath taken by the Roman soldiers, ‘ , “to follow the generals wherever they should lead” n, to which it is thought there is an allusion here; see 2Sa 15:21;
these were redeemed from among men; “by Jesus”, as the Syriac and Arabic versions add, and so the Complutensian edition; by the blood of Christ, for all men are not redeemed by it; and in consequence of this they were called, and delivered from this present evil world, and the men of it, and from a vain, wicked, and idolatrous conversation with it:
[being] the firstfruits unto God, and to the Lamb; in allusion to the firstfruits under the law, which represented and sanctified the lump, and showed that harvest was coming; so these persons are called the firstfruits to God, and to the Lamb, being called by grace, and consecrated to their worship and service, with reference to the harvest of souls, or that large number of them which will be gathered in during the spiritual reign of Christ, which these persons will be at the beginning of; and as those who are first called and converted in a country or nation are said to be the firstfruits of it, Ro 16:5; so these being the first, in the period of time to which respect is had, bear this name; and as the converted Jews received the firstfruits of the Spirit, on the day of Pentecost, and at other times, so these will receive the firstfruits of the far greater pouring forth of the Spirit in the latter day, which will begin, and usher in the kingdom of Christ; see Ro 8:23.
n Vid. Lydii Dissert. de Jurament. c. 2. p. 258.
Fuente: John Gill’s Exposition of the Entire Bible
Were not defiled with women ( ). First aorist passive indicative of , old verb, to stain, already in 3:4, which see. The use of this word rules out marriage, which was not considered sinful.
For they are virgins ( ). can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Mt 19:12), as did Paul (1Cor 7:1; 1Cor 7:8; 1Cor 7:32; 1Cor 7:36). Marriage is approved by Paul in 1Ti 4:3 and by Heb 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.
Whithersoever he goeth ( ). Indefinite local clause with modal and the present active indicative of . The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1Pe 2:21) and John (1Jo 2:6).
Were purchased from among men ( ). First aorist passive indicative of , repeating the close of verse 3.
First fruits (). See for this word 1Cor 16:15; Rom 11:16; Rom 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Mt 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Rom 12:1; Heb 13:15; 1Pet 2:5).
Fuente: Robertson’s Word Pictures in the New Testament
Were not defiled [ ] . The verb means properly to besmear or besmirch, and is never used in a good sense, as miainein (Joh 18:28; Jude 1:8), which in classical Greek is sometimes applied to staining with color. See on 1Pe 1:4.
Virgins [] . Either celibate or living in chastity whether in married or single life. See 1Co 7:1 – 7, 29; 2Co 11:2.
First – fruits [] . See on Jas 1:18.
Fuente: Vincent’s Word Studies in the New Testament
1) “These are they,” (houtoi eisin hoi) “These are (exist as) those; the particular people of Israel of earth.
2) “Which were not defiled with women,” (meta gunaikon ouk emolunthesan) “(who) were not defiled, debased, or polluted with (unclean) women;” representing false gods and false religious orders which are later described as harlots, Rev 17:1-7.
3) “For they are virgins,” (parthemoi gar eisin) “Because they are (as) virgins or celibates, or even like unmarried men; in the sense that they have not consorted with harlots of religion or bowed to worship the beast; they, as the three Hebrew children, had not yielded to temptations and threats, Dan 3:1-18; Rev 13:12; Rev 13:15-18.
4) “These are they which follow the Lamb,” (houtoi hoi akolouthountes to arnio) “These are those following the Lamb continually;” the Lamb of God whom Israel rejected at his first coming, Joh 1:11-12; Rev 5:6; Rev 5:8; Rev 5:12; Rev 14:1.
5) “Whithersoever he goeth,” (hopou an hupago) wherever he may go, or lead them; from the throne in heaven he was to lead them back to Mount Zion and reign over them in peace over all the promised land, Isa 35:10; Luk 1:30-35; Rev 5:9-10.
6) “These were redeemed from among men,” (houtoi egorasthesan apo ton anthrepon) “These were purchased, bought out of the slave market from among lost men,” on the earth, Rev 14:3.
7) “Being the firstfruits unto God and to the Lamb,” (aparche to theo kai to arnio) “as a first fruit to God and to the Lamb; to be firstfruits, as God’s promise of earthly reign and jurisdiction was first made to Israel, Gen 13:14-18; Gen 15:18.
Fuente: Garner-Howes Baptist Commentary
(4, 5) These are they . . .The characteristics of the servants of the Lamb are given in this verse and the following. The first is purity: they are virgins. The expression can hardly be limited to the unmarried, as the 144,000 represent the wide society of the choice ones of God. They are those whose hearts have been made as the hearts of little children (Mat. 18:1-4), who have that purity of heart which Christ declared to be blessed, and which St. James declared to be the first mark of heavenly wisdom (Mat. 5:8, and Jas. 3:17). The next is implicit obedience: they follow the Lamb whithersoever He goeth. Some, indeed, take this to be a kind of heavenly reward: they shall be the nearer companions of the Lamb. But it is better to take it as describing their complete consecration to Christ. They are those who are with Christ, who have tasted the cup that their Lord tasted, and have taken up their cross and followed Him (Mat. 20:22; Luk. 14:27; Joh. 12:24-26). It is well to weigh these words; it is in the wheresoever that we may test the reality of our Christian life. Here lies the cross that Christ bids us take up. Here is the echo of Christs words, Whosoever forsaketh not all he hath cannot be My disciple. The third mark is separation, or unworldliness: they were purchased from among men, as a firstfruit to God and to the Lamb. They were a chosen generation, a peculiar people (Tit. 2:14; 1Pe. 2:9), as the Israel of God (Deu. 7:6). The fourth feature is utter truthfulness: in their mouth no guile or no falsehood. (Comp. Psalms 14 and Deu. 32:1-2.) The verse emphatically ends with They are blameless. The words before the throne of God must be omitted. (Comp. Rev. 7:14-15; Eph. 5:27; and Col. 1:22.)
We have seen the servants of God; we have marked their character; we are now to see the weapon which is to be employed in the conflict against the enemies of Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. These are they Rev 14:4-5 are strikingly parallel with Rev 7:14-15. This fact indicates that Dusterdieck is mistaken in supposing that this company is a select class of eminent saints. The simple truth is, that the virtues specially ascribed to them are selected as contrast to the vices ascribed to their Babylonian persecutors. These are not defiled with women, in contrast with the whore and her partisans that did corrupt the earth with her fornication. Compare Rev 18:3; Rev 18:7; Rev 18:9.
They are virgins The Greek term is applicable to either sex, and in its full literal sense implies not only purity from fornication, but abstinence from all sexual indulgence. But it cannot be supposed to be affirmed that all the early Church were chaste celibates. Rather, are they all virgins in the sense in which the whole Church is the purely chaste bride of Christ, which takes sexual purity as the ideal type of all purity from sin. Such a view honours matrimony, and yet allows that there may be a chaste celibacy, not forced nor bound by changeless vows, which may enjoy the royal prerogative of pre-eminent consecration of itself to God. Note 1Co 7:1-9.
Follow whithersoever he goeth They are the special retinue and obedient body-guard of their Lord. The oath of the ancient soldiers bound them, in similar words, “to follow their generals wherever they may lead.”
Redeemed men Not redeemed as Dusterdieck, “in an eminent sense,” but in the same sense as the whole true Church.
First fruits Early in time in comparison with the Christian and millennial ages that will follow; choice in character, as having fought the battles of persecution against the beast.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘These are they who were not defiled with women, for they are virgins. These are they who follow the Lamb wherever he goes. These were purchased from among men to be the firstfruits to God and to the Lamb. And in their mouth was found no lie. They are without blemish.’
In Rev 21:27 we are told that no one can enter the Heavenly city except those who are clean, those who avoid idolatry (abomination) and those who make no lie. Thus those who can enter that City must be undefiled, must follow the Lamb and must have in their mouth no lie as here. This is their idealised state. They have been changed into His image from glory into glory by the Spirit of the Lord (2Co 3:18), they have been made like Him for they see Him as He is (1Jn 3:2), they are holy and without blemish before Him in love (Eph 1:4), they are presented to Him ‘a glorious church, not having spot or wrinkle or any such thing, but holy and without blemish’ (Eph 5:27).
‘Not defiled with women for they are virgins’. When the people of Israel were preparing to see the revelation of God and to receive God’s covenant of grace at Sinai, Moses sanctified the people and they washed their garments, and he exhorted them not to come near a woman for three days (Exo 19:15). The followers of David could only eat of the holy bread if they had kept themselves from women for three days (1Sa 21:4). Sex is seen as having an earthiness about it which comes short of the heavenly. Those who are resurrected will be like the angels, neither marrying nor being given in marriage (Mat 22:30; Mar 12:25). Thus they will be ‘virgins’. Whether men like it or not the ideal world is peopled by virgins, whose minds are set on things above (Col 3:2). (It should be noted that the idea in Revelation 14 is of virginal men, not women).
Paul likens the church to a pure virgin presented to Christ (2Co 11:2). Here we have John’s representation of the same idea. So the picture of the one hundred and forty four thousand as ‘virgins’ is to indicate their acceptable state before God and that they are now in their resurrection bodies. They are cleansed, sanctified and purified. They are pure of all taint of sin and of all earthiness. They are ‘in Christ’ and share His total abstinence from all that was earthy. This does not condemn sexual relations within marriage but it does indicate that they are secondary and earthly. These are now beyond such things. Whatever was their state they are now undefiled and pure. As we have seen earlier the misuse of sex, promiscuity and unnatural sex, was one of the prime things condemned by God in the churches (Rev 2:14; Rev 2:20-22) and was part of the teaching of the false teachers, and that must clearly be in mind here.
However we must note that the forbidding of marriage on earth is also a heinous crime (1Ti 4:3) and in Heb 13:4 the undefiled bed is one where sex has been retained for fulfilment within marriage. Thus some have seen the thought of their ‘virginity’ here as suggesting that ideally they have only partaken of sex within the marriage bond, being husbands of one wife (1Ti 3:2; Tit 1:6), but the idea here does seem to go beyond this, and many Christians do not come within that description. It does suggest that it is not just earthly virginity that is in mind.
‘These are they who follow the Lamb wherever He goes’. This echoes Rev 7:15-17 and demonstrates that the one hundred and forty four thousand are also the great multitude whom no man can number. They are the sheep of the Shepherd Lamb (Rev 7:17 – compare Joh 10:27; Luk 9:57). They look to Him with a fully developed desire to be ever with Him in loving obedience and service.
‘These were purchased from among men to be the firstfruits to God and to the Lamb’. The idea of the firstfruits here must be seen in the context of the chapter. God is about to reap His grim harvest (Rev 14:14-20). But before He reaps the harvest He collects the firstfruits. The firstfruits are those who have enjoyed His deliverance and belong to Him. The remainder are reaped to condemnation. Compare how Jeremiah declares the true Israel to be ‘holiness unto the Lord, the firstfruits of his increase’ (Jer 2:3) where the emphasis is on the firstfruits as that which is set apart to God. Thus His people are seen to enjoy a unique place in His affections as those who have been made clean and pure and are freely offered. They are that part of the harvest which belongs to God.
This echoes to some extent Jas 1:18 where the redeemed are again seen as the firstfruits but there as the firstfruits of the restoration of creation. There he says we are ‘a kind of firstfruits of His creatures’. The firstfruits had to be selected as without blemish, as something special. So God’s people are seen as selected out to be offered to God prior to the redemption of the whole creation.
Contrast this with Rom 8:18-25 where the idea of firstfruits is amplified in terms of a creation groaning for deliverance. ‘We who have the firstfruits of the Spirit, even we ourselves groan within ourselves waiting for our adoption, that is the redemption of our bodies’ (Rom 8:23). There the idea is that we have experienced the entry of the life-giving Spirit, a quickening which creation will have to wait for. The idea of the firstfruits is therefore connected with the resurrection of His people as the initial preparation for the deliverance of creation in the new Heaven and the new earth (Rev 21:1). They are partakers with Him Who is ‘the beginning of the creation of God’ (Rev 3:14).
(The idea of a superior group of ‘firstfruits’ in comparison with other Christians is nowhere found in the New Testament. In that sense it is Christ alone Who is the firstfruits (1Co 15:20; 1Co 15:23). However the picture of the firstfruits is applied to the idea of those first becoming Christians in a particular place prior to further conversions (Rom 16:5; 1Co 16:15) but that is not the idea here).
‘In their mouth was found no lie. They are without blemish’. They have been made like Him ‘Who did no sin, neither was guile found in His mouth’ (1Pe 2:22), Who had no ‘deceit in His mouth’ (Isa 53:9). This demonstrates that we have here the idealised state. There may be men who are ‘virgins’ in earthly terms, but there are none who are totally free from lies, guile, dishonesty or deceit, none who are without blemish, except for those who have washed their robes and made them white in the blood of the Lamb (Rev 7:14).
Similarly, in Zep 3:13, Zephaniah declares ‘the remnant of Israel (the true Israel) will not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth, for they shall feed and lie down and none shall make them afraid’. There we have its fulfilment in the idea of ‘the remnant of Israel’, those chosen of God, as being freed from all deceit and as a result being shepherded by God. That can also be seen as connecting the one hundred and forty four thousand with being ‘shepherded’, as being those who follow the Shepherd (Rev 7:17).
We may also see as included in this passage in Revelation reference to the fact that having received the love of the truth they did not believe and proclaim ‘the Lie’ (2Th 2:10-11). Those who are genuine and truthful will themselves know the truth and will boldly declare it (Joh 7:17).
The whole picture is of total purity in contrast with those who dwell on earth who glory in the worship of false gods and false ideas, believing the lie, and in over-indulged sex and fleshly enjoyment. The pure are the firstfruits. The full harvest, the harvest of the earth-dwellers to judgment, comes later (Rev 14:14-20).
Fuente: Commentary Series on the Bible by Peter Pett
Rev 14:4-5 . John describes the one hundred and forty-four thousand as a select number surpassing all other believers in moral perfection. The understanding of this description depends principally upon the proper arrangement and framing of the individual expressions. At the beginning and at the close two special points stand (Rev 14:4 : ; Rev 14:5 : ); here, where the subject pertains to the past earthly life of those who have died, the aor. necessarily stands. In both cases the conclusion is by formul framed precisely in like manner (Rev 14:4 : ; Rev 14:5 : ); but here, where an advance is made from the definite actual preservation of the deceased, to their proper nature and permanent condition, the present necessarily occurs. Between the two double-membered sentences, in the beginning and at the close, there are besides two sentences, which are thereby exhibited as independent of one another and the beginning and closing sentences, in that they both commence with the special designation of the subject ( ), and that the first expresses something present ( . .), but the second something past, completed in the earthly life ( . , cf. Rev 14:3 ). Hofmann [3445] is the first expositor who keeps in view the disposition of Rev 14:4-5 ; but he misjudges it by regarding the as immediately attracted to the succeeding words. The disposition attempted now also by Ew. ii., whereby three members appear (1. ., . . .; 2. . ., . . .; 3. . ., . . .), is in violation of the context.
. According to Lev 15:18 , the sexual union in itself, even that in wedlock, was regarded as defiling. [3446]
. This predicate was not seldom ascribed also to men. [3447] In order to avoid the thoughts forced from the word, and not seldom made the best of by Catholic interpreters in the sense of monastic asceticism, [3448] it is regarded either directly as figurative, [3449] and referring to spiritual purity, especially to abstaining from the worship of idols, [3450] or, if we abide by the proper sense of the words, to sexual purity, as an example of all virtues. [3451] Hofm. attempts to remove the difficulty by saying that the declaration is concerning believers of the last time, [3452] to whom celibacy will become a moral necessity, because of the special circumstances of those times. But nothing is said here concerning Christians of that time. The expedient of Bleek [3453] and De Wette, who regard it as referring to abstinence from all lewdness, as it was ordinarily combined with the worship of idols, is forbidden by the expression . , which is altogether general.
Nothing else seems to remain than with Augustine, [3454] Jerome, [3455] Beda, Andr., to explain it in the proper sense, and to acknowledge the idea, to which also other points in the text lead, [3456] that entire abstinence from all sexual intercourse belongs to the distinguished holiness of that one hundred and forty-four thousand, [3457] because of which they enjoy also distinguished blessedness. [See Note LXXV., p. 404.] This is declared by the words immediately following: . There is generally found here a description of the obedience of believers who follow the Lamb even to the cross and to death; [3458] but because of the present tense, which here expresses the present condition, while the holy manifestation in the earthly life is designated by the aor., there can be meant only a description of the blessed reward which those who have died are enjoying [3459] with the Lamb. [3460] It is meant that everywhere whither the Lamb goes, there that chosen one hundred and forty-four thousand accompany him; whether it be that a certain space in heaven remain inaccessible to other saints, or that the latter do not form the constant retinue of the Lamb, at least not in the same way as the former.
., . . . What applies to all the redeemed, viz., that they have been bought unto God by the blood of the Lamb, from among men, of the earth (Rev 14:3 ), or from all nations and kindreds (Rev 5:9 ), applies in an eminent sense to the one hundred and forty-four thousand: they are bought as an . They appear, therefore, not as the select first fruits from the entire world, [3461] but from believers, or, at any rate, from the blessed. The correlate to the is afforded by the context: . As such select first fruits the one hundred and forty-four thousand appear, with respect both to their peculiar holiness ( ), and also their peculiar blessedness ( . . ., . . .).
Besides distinguished virginity, in Rev 14:5 another peculiar perfection is mentioned, which that multitude had manifested in their earthly life ( , aor.); viz., perfect truthfulness never clouded by a lie. The expression [3462] is to be taken in its general sense, and not to be limited to the lies of idolatry, [3463] heresy, or denial of Christ. [3464] A contrast is easily conceivable to the sphere of falsehood in which the seducing false prophet [3465] moves, with the worshippers of the beast accepting his lies. [3466] Cf. also, in Rev 9:21 , in an enumeration of the characteristic sins of the inhabitants of the earth, the juxtaposition of and . [3467]
. The conclusion which stands especially in analogous relation to the immediately preceding special point, as the . . ., Rev 14:4 , to the immediately preceding clause, [3468] is, nevertheless, because of the comprehensive meaning of the predicate , [3469] especially suitable for rounding the entire description (Rev 14:4-5 ).
[3445] Schriftbew , II. 2, p. 392.
[3446] On the expression ., cf. Isa 59:3 ; 1Co 8:7 ; 2Co 7:1 .
[3447] Cf. Fabricius, Cod. apocr. Vet. Test ., II., pp. 92, 98 (where Joseph is called an ); Kypke, Observ. sacr. ad h. l. ( from Nonnus, on Joh 19:26 ); Suidas, see on .
[3448] N. de Lyra, Stern.
[3449] Cf. 2Co 11:2 .
[3450] Victorin., Zeger, Coccejus, Grot., Vitr., Wolf; cf. also Zll.
[3451] Eichh., Beng., Hengstenb., who says that sexual intercourse, as legally defiling, is a figurative designation of sinful defilement in general.
[3452] Cf. also C. a Lap.
[3453] Beitr ., p. 185.
[3454] De s. virg ., c. 27. Opp. Antw ., 1701, T. VI., p. 258.
[3455] Adv. Jovin ., I. c. 40. Opp. Franeof , 1684, T. II., p. 34.
[3456] See above.
[3457] So also Neander, p. 543, who, from this mode of contemplation, properly recognizes a mark that the writer of the Apoc. is not identical with the Evangelist John. If the exposition above given be acknowledged, it must also be maintained (against Ew. ii.) that the view, which, to the writer of the Apoc., is fundamental, of the impurity of all sexual intercourse, is significantly distinguished from what is said in Mat 19:11 sqq., 1Co 7:32 ; 1Co 7:34 , since here, under the express presumption that sexual intercourse in marriage is an ordinance which is divine, and by no means in itself impure, it is asserted that certain circumstances can make a complete abstinence from marriage possible and necessary. Possibly the too far-reaching statement of the writer of the Apocalypse is occasioned by the fact that he wishes to emphasize in the highest degree the contrast with the worshippers of the beast, i.e., the Gentiles, with their sexual abominations.
[3458] Cf. Mat 10:38 . Coccej., Grot., Vitr., Wolf, who recall the fact that the soldiers were accustomed to swear: [“to follow the generals whithersoever they would go”]. Beng., De Wette, Hengstenb., Ebrard, Ew. ii.
[3459] Cf. Rev 7:17 .
[3460] Augustine, l. c., but he is not consistent; Andr., Zll., Stern.
[3461] Against De Wette, Hengstenb., who improperly appeal to Jas 1:18 , where the express designation . is given; cf. also Jer 2:3 .
[3462] Cf. Rev 21:27 .
[3463] Grot.: “They did not invoke the gods, which are not gods;” Beng.
[3464] Cf. Hengstenb.
[3465] Rev 13:14 .
[3466] Cf. Ewald, Ebrard.
[3467] Cf., besides, 1Th 4:4 sq., and Rev 14:6 .
[3468] See above.
[3469] Cf. Eph 1:4 ; Eph 5:27 ; Col 1:22 .
The purpose of the entire vision (Rev 14:1-5 ), in connection with ch. 13, i.e., in contrast with what is there reported, is, as the exposition of the details proves, not that of showing how the Church abides in invincible glory opposed to the dragon, [3470] or how in the midst of the corrupt Church (ch. 13) the true Church still continues, [3471] or how the Lamb with his hosts stands ready to help by the side of the oppressed Church; [3472] but [3473] the manifestation of the blessed with the Lamb in eternal glory is intended to give believers who are on earth, and exposed to persecution on the part of the dragon, a pledge inspiring courage and patience (cf. Rev 14:11 ), that if they remain faithful they shall also attain to that glory.
[3470] Primas, Beda “The Church, rejoicing in her usual glory and number, encouraged for the conquest of the burdens of her oppression, with sublime joy of contemplation, celebrates at once, both with joy and invitation the conflicts of her King.” Cf. Calov., C. a Lap., etc.
[3471] Vitr.
[3472] Ewald: “The Messiah with his select saints prepared for war.”
[3473] Rev 7:9 sqq.
In every respect preposterous are the historical explanations in Coccejus, [3474] Vitr., [3475] etc., according to which, especially, the one hundred and forty-four thousand are regarded as the Waldenses.
Christiani has interpreted the one hundred and forty-four thousand even as the woman preserved in the wilderness, [3476] and thus as the Church of the last times. The final Israelitic church is also understood [3477] by Luthardt.
[3474] Rev 14:4 : Voices against the worship of images, as the Council of Frankfort in the year 800, and other protests against papal errors.
[3475] The players on the harp are Wiclif, Hus, etc. The . ., Rev 14:3 , is a confession of seemingly new contents, viz., the evangelical confession of the Bohemian brethren.
[3476] Rev 12:14 .
[3477] Cf. Rev 7:4 sqq.
NOTES BY THE AMERICAN EDITOR
LXXV. Rev 14:4 . , . . .
Any interpretation of this passage that teaches a superior holiness and blessedness as belonging to the unmarried estate, or attaches any defilement to marriage, is inconsistent with Heb 13:4 . See this passage defended from such view at some length by Chemnitz already ( Examen Concilii Tridentini , Schlawitz ed., 1861, p. 535). Hence all such attempts at mediation between maintaining the sanctity of marriage and the peculiar sanctity of celibacy, like those of Alford and Luthardt, are ineffectual. The former says: “In them that fountain of carnal desire has never been opened, which is so apt to be a channel for unholy thoughts, and an access for the tempter.” [Cf., however, 1Co 7:2 .] “The virgins may thus have missed the victory over the lusts of the flesh; but they have also, in great part, escaped the conflict. We are, perhaps, more like that which the Lord intended us to be; but they are more like the Lord himself.” Luthardt proposes another mode of mediation, by affirming that no special holiness of celibacy is taught, but that under the peculiar circumstances of the last times it would be the duty of Christians to remain unmarried, and marriage intercourse would then be only a yielding to sinful lusts. Gebhardt, on the contrary: “They have, in the most marked contrast to the world, with its fornications, or idolatrous worship and service of sin, not defiled themselves with women; that is, in the strongest and fullest sense, they have not committed fornication, have not been unfaithful to God; they have not allowed themselves to be tempted by the world, and have not sinned, ‘for they are virgins;’ that is, what they are according to their nature as Christians, pure, holy, chaste, has, in their lives, simply perfected itself in gradual development, or, in the particular case, maintained itself. Certainly many expositors take the words just explained in a peculiar sense, and determine the representation of the seer to be that perfect abstinence from sexual intercourse belongs to the distinguished sanctity of the one hundred and forty-four thousand, and that, on this account, they enjoy peculiar blessedness; which, as Kstlin observes, is not merely in the spirit of the O. T., but is Esseno-Ebionitish. The one hundred and forty-four thousand are neither distinguished Christians, nor do they enjoy peculiar happiness; even on this supposition, it would be wholly inconceivable that the seer should have imagined one hundred and forty-four thousand unmarried Christians, and, according to the literal sense, Christians of the male sex; still less would he have regarded as Christians only those who had not been married. I find that John has spoken of the idolatry and the sin of the world as fornication with sufficient frequency, and strength, and clearness, to enable us to see in it the true interpretation of this imagery. The true sense more decidedly presents itself if we begin, not with the first, but with the second member of the sentence, ‘they are virgins,’ which is evidently symbolical.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.
Ver. 4. Which were not defiled with women ] Which have not moiled themselves with fornication corporal or spiritual, as those Israelites, Num 25:1-9 , by Balaam’s counsel, and as Papists at this day, seduced by those effeminate locusts, Rev 9:8 . As for their shavelings that plead this text to prove marriage defilement, let them hear the apostle, Heb 13:4 , and another almost as ancient: Si quis coinquinationem vocet commixtionem legitimam, habet inhabitatorem dracohere apostatam; If any call lawful marriage a defilement, that man hath a devil dwelling in him. (Ignatius.)
These are they which follow the Lamb ] As the seaman’s needle doth the north pole; or as the hop, in its growing, winding about the pole, follows the course of the sun from east to west, and can by no means be drawn to the contrary, choosing rather to break than yield.
These were redeemed ] For royal use. SeeRev 14:3Rev 14:3 .
Being the firstfruits ] Separated and sanctified unto him from the rest of the world.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
virgins. The reference is to the pollutions connected with the great religious system under antichrist in the coming days.
from among. App-104.
men. App-123.
being. Read “to be”.
firstfruits. See Rom 8:23.
unto = to.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 30
Look what Christ has done
And in their mouth was found no guile: for they are without fault before the throne of God
Rev 14:4-5
The apostle Paul tells us that Gods reason for saving us by his grace in Christ Jesus is that in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus (Eph 2:7). Just as the rich man saw Lazarus in Abrahams bosom, and knew the blessedness he enjoyed, by some means or other, those who are forever damned in hell will be able to clearly see the blessedness of Gods elect in heaven. Those who despise Gods grace will be forever tormented by the realization of what grace has done for Gods elect.
In Revelation 14 John sees the whole company of Gods elect multitude, 144,000, gathered around the throne of God in glory. He describes them for us in Rev 14:4-5. These are the characteristics of those men and women John saw around the throne of God. They describe all who are, or shall be, the heirs of eternal life. It is as though the apostle John, by inspiration, anticipates that glorious day when God will show to wondering worlds the exceeding riches of his grace in his kindness toward us through Christ Jesus. Here the Holy Spirit, by Johns pen, holds up all the hosts of Gods elect as they shall be in glory, and says, Look what Christ has done! In Heaven everybody ascribes the whole work of salvation to the free and sovereign grace of God in Christ. Nothing is said to the praise and honor of man, because no praise or honor is due to man. In these two verses, the apostle John describes five distinct works of grace experienced and enjoyed by all who are found in heavens glory and bliss around the throne.
The elect multitude, standing before the throne of God, stand in his presence as chaste virgins
These are they which were not defiled with women; for they are virgins. This description of the Lords people reveals two things about the character of Gods saints in heaven.
They were not defiled with women
These words do not speak of sexual purity or celibacy, as opposed to impurity and marriage. John is describing the spiritual purity and chastity of Gods elect. Actually, he is telling us that all who enter heaven have been preserved by the grace of God from the damning corruptions of false religion. They have been preserved from defilement by the great whore and her daughters (Rev 17:1). While the people of the earth have been made drunk with the wine of Babylons fornications, committing gross acts of idolatry, superstition, and will worship, Gods elect are not. Idolatry is spiritual fornication. But Gods elect are preserved from it by his grace (2Th 2:10-14; 1Jn 2:19-20). Though persecuted by the beast and surrounded by the delusions of the false prophet, though all others embrace the religion of antichrist and persecute those who do not, these men and women remained faithful to Christ. They were not turned away from the simplicity that is in Christ (2Co 11:3). Being preserved by the grace of God, they would not drink of the wine of freewill, the liquor of works religion, or the champagne of ritualism. (Read Proverbs 7 and learn to avoid the strange woman.) Gods saints cannot and do not defile themselves with false religion (2Co 6:14 to 2Co 7:1; Rev 18:4).
They are virgins
Grace has made them chaste, pure, and undefiled in the sight of God. They are naturally as vile and corrupt as any other children of Adam. But God has, by his free grace, through the sin-atoning blood of Christ, removed all their sins and all the consequences of sin from them, so that in Christ he looks upon them as chaste virgins (1Co 6:9-11; Hos 2:18-20; Son 2:10; Son 5:1-2; Son 6:4; Son 6:9; Eze 16:8-14). Gods church, all his saints, are compared to virgins (2Co 11:2) for many reasons. (1.) They are betrothed and espoused to Christ as their Husband by their own voluntary profession. (2.) Like chaste virgins, all believers love Christ and cleave only to him. (3.) Like virgins, adorned for their wedding, Gods saints are clothed with the righteousness of Christ. (4.) Like virgins, they are chaste and pure in character, in doctrine, and in worship. Grace has made them so.
All those whom John saw in heaven are followers of the Lamb
These are they which follow the Lamb whithersoever he goeth. It appears as if John saw in the glorified the character of Gods saints upon the earth. All Christs sheep follow the Lamb whithersoever he goeth (Joh 10:4-5; Joh 10:27). Gods elect are not followers of men, but followers of Christ. They do not follow their feelings, but follow Christ. Hearing his voice, they follow him. They follow the example of his life as the rule of their lives (Joh 13:15). They do not live under the yoke of Moses, which is hard and rigorous, but under the yoke of Christ, which is easy and light (Mat 11:28-30; Eph 4:32 to Eph 5:1). They follow Christ in all the duties, privileges, and responsibilities of worship. With willing hearts and excited spirits, those who are born of God follow their Savior in the worship of God. We cannot follow him perfectly. But, with sincere hearts, we strive to worship God as he did while he lived on this earth as a man. Like their Redeemer, all Gods saints live by faith, call upon God in prayer, and find their place in the house of worship. Like Christ, they seek to glorify God in all things (Eph 4:17-21). And like Christ, believers submit to the ordinances of God in public worship. In baptism, in the Supper, in songs of praise, in hearing the Word, in all matters of worship, those who know God, worship in the Spirit (Joh 4:24; Php 3:3). All who are born of God follow Christ, the Lamb of God, all the way to glory. Not one draws back to perdition. They all persevere to the end. Through water and through fire, through burning desert and freezing night, up the hill of difficulty and through the slough of despond, every believer follows Christ all the way home. We all went astray from the womb, speaking lies. All we, like sheep, wandered far, following our own wicked wills. But Christ bought us, Christ sought us, and caught us, and Christ will carry us home. Christ is the Way. Christ put us in the Way. And Christ will keep us in the Way (Joh 10:27-29; Php 3:13-14).
All who are in heaven are there because they were redeemed by the precious blood of Christ, the Lamb of God
These were redeemed (bought) from among men, being the firstfruits unto God and to the Lamb. They were bought by an act of special, particular, effectual redemption. The text does not say, These were redeemed along with those who are in hell. Of course not! That would be blasphemy! The text says, These were redeemed (effectually bought) from among men. All who were redeemed are seen in heaven at last. None of those who are not with the Lamb in glory were bought by the blood of the Lamb at Calvary. Christ redeemed us by paying the price of our ransom from the hands of Gods offended justice. And that ransom price was his own precious blood (1Pe 1:18-20; 1Pe 3:18). His work of redemption effectually ransomed all for whom he died from the penalty of the law by the satisfaction of divine justice (Rom 3:24-26; Gal 3:13; Heb 9:12).
And the ransom price was paid for a particular people (Rev 5:9; Isa 53:8). The matter of particular, effectual redemption is not a minor point of strict doctrine. It is a major issue, vital to the faith of the gospel. Universal redemption denies the power and efficacy of Christs blood. It is a doctrine that teaches that the Lord Jesus did not really accomplish anything by his death on the cross, but only made it possible for sinners to be redeemed, justified, and saved. Universal redemption makes the Son of God a failure, declaring that he tries to save all men, but in most cases fails (Isa 42:4; Mat 1:21). And it makes man his own savior, declaring that it is each mans faith that makes the blood of Christ effectual for his own salvation. Blasphemy!
John specifically tells us that this redeemed multitude in heaven was bought from among men because they are Gods elect – Those were redeemed from among men, being (or because they were) the firstfruits unto God and to the Lamb. There was a separation made. The firstfruits were for the Lord. They were set apart from the rest. God chose the firstfruits for himself. These 144,000 are not the firstfruits as opposed to other believers, a group of special, supersaints. They are the firstfruits redeemed from among men. In the Old Testament, Israel brought the firstfruits to the Lord. That belonged to him. He had no interest in the rest. The Jews could do what they pleased with that (Exo 23:19; Num 15:20; Num 18:12; Deu 26:2; Neh 10:35; Neh 10:37). In this chapter Gods elect are the firstfruits. They are redeemed. They are called. They are gathered around the throne. The rest are cast into the winepress of the wrath of God as useless things (Rev 14:14-20) That which is not redeemed must be destroyed (Exo 13:13).
All who are found in heaven are without guile
And in their mouth was found no guile. Gods rich grace, freely bestowed upon them in Christ, has made them honest, sincere worshippers of God. They are not liars, deceivers, pretenders, hypocrites (Php 3:3). Among these saints was found no idolatry, superstition, false doctrine, or will worship (Jer 16:19; Amo 2:4; Jon 2:8; Rom 1:25). They did not speak lies in hypocrisy, following antichrist, pretending to be what they were not. They were not given up with the reprobate to believe a lie (2Th 2:11). These words, no guile, declare the openness, sincerity, and truthfulness of Gods saints. They are not pretentious deceivers. Like Nathaniel, they are Israelites indeed (Joh 1:47). Christ has made them so. They draw near to God, not in word only, but in sincerity and truth, with believing hearts.
All the saints of God in heaven are without fault before the Throne of God
In themselves by nature, Gods saints have many faults. They have nothing but faults, wrinkles, and blemishes! But they are without fault before the throne of God. Not so much as one fault or blemish is found upon even one of Gods saints, not even by God! (Read Jer 50:20.) We were chosen in eternal election that we might be holy and without blame before him (Eph 1:3-4). We were redeemed by the blood of Christ so that all our guilt, sin, fault, and blame might be forever removed from us (Eph 5:25-27). And we shall be presented at last by the Lord Jesus Christ as trophies of Gods almighty, saving grace, holy, unblamable, unreprovable, and without fault before the presence of Gods glory (Col 1:22; Jud 1:24-25). If you believe on the Lord Jesus Christ, you are among these firstfruits unto God and to the Lamb. What Christ has done for them he has done and shall do for you. Be sure you give him the glory for the great things he has done (1Co 1:26-31).
Fuente: Discovering Christ In Selected Books of the Bible
redeemed
(See Scofield “Rom 3:24”).
Fuente: Scofield Reference Bible Notes
for: Psa 45:14, Son 1:3, Son 6:8, Mat 25:1, 1Co 7:25, 1Co 7:26, 1Co 7:28, 2Co 11:2, 1Ti 4:3
which follow: Rev 3:4, Rev 7:15-17, Rev 17:14, Mat 8:19, Luk 9:57-62, Joh 8:12, Joh 10:27, Joh 12:26, Joh 13:37
These were: Rev 5:9
redeemed: Gr. bought, Psa 74:2, Act 20:28, 1Co 6:20, Eph 1:14, 1Pe 2:9, *marg. the first fruits, Jer 2:3, Amo 6:1, *marg. 1Co 16:15, Jam 1:18
Reciprocal: Exo 13:13 – shalt thou Exo 23:19 – first of the Lev 2:12 – the oblation Lev 2:14 – a meat offering Lev 21:13 – General Lev 23:10 – sheaf Lev 23:17 – the firstfruits Num 3:40 – General Num 15:20 – a cake Deu 4:4 – General Deu 26:2 – That thou shalt Jos 3:3 – ye shall remove Jos 14:8 – wholly Rth 1:16 – whither 2Ch 31:5 – came abroad Psa 34:13 – speaking Son 5:2 – my dove Eze 9:6 – but Luk 12:37 – that Joh 1:29 – Behold Act 1:9 – a cloud Rom 11:16 – if the firstfruit Rom 16:5 – who 1Co 1:30 – redemption Eph 1:7 – whom Col 1:14 – whom Heb 9:15 – for Heb 12:23 – the firstborn
Fuente: The Treasury of Scripture Knowledge
FIRST FRUITS UNTO GOD
These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.
Rev 14:4
In our Church calendar Christmas Day is followed by three other holy days: St. Stephen, St. John, and the Innocents. Now, why is this? Why are these three holy days put thus close together, and made to follow immediately after Christmas? And why, of all the New Testament saints, should these three be chosen to be, as it were, the train of followers appointed to wait on the Saviour at His birth?
I. They are examples of the fruits of the Incarnation; instances of the work of restoration and cleansing and refining by Christ of that nature which in Adam had been ruined; instances of what His coming in the flesh could do to make men like Himself and fit for His glory.
II. They show us that Christs blessing is not confined to one way of serving Him, to one sort of people, but is meant for all sorts and conditions and ages; that He has a place in His kingdom for young and old, for small and great.
III. They remind us that there are many different ways of serving Christ; many different gifts; many different ways of glorifying Him; yet all are of God, all belong to His one great purpose of saving and sanctifying man.
IV. They exemplify those special graces (in human type) of which He came down on earth to show the perfect pattern, and which were all united in His person. They show us reflectionsfaint, indeed, but realin human souls like our own, of the glories of the Sun of Righteousness.
Dean Church.
Fuente: Church Pulpit Commentary
Rev 14:4. In figurative language heathenism, paganism or idolatry, likewise any other form of unlawful worship is used to symbolize adultery and other forms of immorality. The persons of this verse were disciples who had remained true to the service of Christ though often tempted to commit spiritual adultery with paganism and other practices of Rome. Follow the Lamb whithersoever lie goeth covers much more than is often realized. It means to follow Him through sorrow as well as joy; through evil report as well as good, and through the valley of death if the enemy drives that affliction upon the servant of the Lord. Incidentally this verse gives us some information on the subject of virgins. The common idea is that only women can be virgins but these are called such because they had not been defiled with women, and men only could be defiled in that way. True the writer is considering spiritual adultery, but the language would not have been used were it not understood that either sex may be a virgin. First fruit s is figurative in the sense of quality, and the word is based on the requirements of the Mosiac law. The Jews were commanded to give the first of all their flocks and herds and the products of the field unto the Lord. The word finally came to mean the best service that one could render to Him. The disciples of this verse had performed such excellent devotions that the word first fruits is used denoting something especially dear to the Lord.
Rev 14:5. Guile means deceit and these faithful disciples had no desire nor occasion to try deceiving anyone. That evil trait was one of the prominent ones of the “man of sin.” Fault means blemish or spot in one’s conduct or manner of life. Hence this verse represents persons who are correct in both word and deed. That would indicate that their hearts were right also because “out of the abundance of the heart the mouth speaketh” (Mat 12:34), and from the heart come “murders, adulteries,” etc. (Mat 15:19). These saints were free from all these products of an evil heart so we may conclude they were pure in heart. That explains why they were allowed to be before the throne of God, for Mat 5:8 says the pure in heart shall see God. These brave soldiers of the cross had been strengthened in their fight of faith by the very trials that were intended to destroy them.
Comments by Foy E. Wallace
3. These are they which were not defiled with women, for they are virgins .. . which follow the Lamb withersoever he goeth, these were redeemed from among men, being the firstfruits unto God . . . in their mouth no guile . . . without fault before the throne of God–Rev 14:4-5.
These verses were a further description of this group of redeemed martyrs, of their spiritual purity while they dwelt among men, before they were caught up unto God. Their virtues were extolled for the impression on the members of the churches in midst of pagan influences and surroundings. Though these martyred saints were in the visional sphere of glory in the triumph of the persecuted cause– their character on the earth before they ascended unto God was an exemplification of the spiritual purity which should be maintained by all who remained under the evil influences of pagan surroundings in the world. There is no distinction in character between the saints in heaven and the saints on earth.
Fuente: Combined Bible Commentary
Rev 14:4-5. These are they which were not defiled with women, for they are virgins. The description is in three clauses each beginning with the word These.
(1) They are virginsnot all of them literally sofor the 144,000 represent the whole multitude of the redeemed. Nor on the other hand, only in the sense that they had kept themselves pure from idolatry, for the temptation to actual idolatry belongs only to particular ages of the Church. They were virgins in the sense in which St. Paul speaks of the whole Church at Corinth (2Co 11:2). Even those who had entered into marriage, the closest of earthly ties, had learned to keep it in subordination to the will of Christ; those that had wives were as though they had none (1Co 7:29).
(2) These are they which follow the lamb whithersoever he goeth. As the first clause contained the negative, the second contains the positive, aspect of their life. The word for goeth is important. It is not simply whithersoever he moveth about; and still less can it be referred to the following of the Lamb to favoured localities in the heavenly mansions. The 144,000 are still on earth. The verb used is that by which Jesus in the Fourth Gospel so often denotes His going to the Father, including both His death and His glorification. The 144,000 follow Him to the cross, the resurrection, and the ascension (comp. Joh 21:22). This is their character. The tense of the verb follow is not that of present time merely, it is descriptive of a state.
(3) These were purchased from among men, a first-fruits unto God and unto the Lamb. And in their mouth was found no lie: they are without blemish. The third characteristic of the 144,000 describes the glory of their position. For the force of the words from among men, see on Rev 14:3. The term first-fruits may seem to imply that the persons spoken of are a selection from the great body of the redeemed. Were it so, the term would be inappropriately used; for in the view of those who introduce the idea of selection we are dealing with Christians at the end, not at the beginning, of the Churchs history. Besides which, the term seems to correspond with that of the elect in Mat 24:31, where all the elect must be meant. In Jas 1:18, too, we meet the word in a similar sense. The 144,000 are a first-fruits in relation not to the remaining portion of believers but to all the creatures of God.The lie spoken of is not simply the opposite of veracity, but of truth of character and life as a whole (comp. Psa 116:11; Joh 8:44; 1Jn 2:21; Rev 21:27).That they are without blemish reminds us of Jesus Himself (1Pe 1:19). They are a faultless and acceptable sacrifice to God, because they are offered up in Him who did no sin, and in whom the Father was always well pleased.
Fuente: A Popular Commentary on the New Testament
St. John proceeds here in describing the true worshippers of God, which would not comply with antichristian idolatry:
1. He styles them virgins, thereby intimating that they are the chaste spouse of Christ, and the true church, who worship God alone with religious worship; and they have not defiled themselves with women, that is, spiritually committed whoredom, they have not been inveigled with the whore to commit spiritual fornication.
Where note, That idolatry is a filthy sin, it is as odious to God as whoredom and uncleanness, and an idolatrous church is a filthy shore, unworthy to claim the title of a mother, unless it be the mother of fornications.
2. They are said to follow the Lamb whithersoever he goes; this is spoken in opposition to those who followed the beast, and denotes their imitation of Christ’s example, and their firm adherence to the purity of his doctrine and worship, although it expose them to hazard and danger.
3. They are called the first-fruits unto God, and the Lamb, which denotes their paucity, like a few sheaves in comparison of the whole harvest; their sanctity, the first-fruits were holy to the Lord, and were his peculiar portion; also their safety and security, as the first-fruits were God’s portion, so it was both sacrilegious and unsafe to rob God of his portion. By calling them the first-fruits which were holy to the Lord, we see the special interest and propriety that God has in his faithful servants and true worshippers beyond all others; they are his peculiar portion, his inheritance, his treasure, which he will ever take care of, and be concerned for.
Fuente: Expository Notes with Practical Observations on the New Testament
These verses seem to describe in symbolic terms the spiritual purity of the men and women who make up the bride of Christ. ( 2Co 11:2 ; Jas 4:4 ) Their purity is in clear contrast to the spiritual fornication others had committed with Babylon the great city. (verse 8) They follow Christ wherever he goes. ( 1Pe 2:21 ; Mat 16:24 ) The firstfruits were consecrated to God in recognition of the fact that the whole harvest and all on earth was his. Christians are likewise consecrated to God in recognition of his ownership and power. Like their Lord, they would not tell an untruth, especially refusing to call Caesar, Lord. ( 1Pe 1:19 ; 1Pe 2:22 ; Isa 53:9 )
Fuente: Gary Hampton Commentary on Selected Books
Verse 4
Not defiled with women; with idolatry, a sin often characterized in the Scriptures by the metaphor here employed.–Virgins; pure in their fidelity to the worship of Jehovah.
Fuente: Abbott’s Illustrated New Testament
Three occurrences of "these" (Gr. houtoi) in this verse identify the 144,000 as worthy of special honor. First, with women (emphatic in the Greek text) they had not been defiled because they were celibates (Gr. parthenoi, virgins). Should we understand this word literally or figuratively? Literally the text would mean that these males had no sexual relations with women.
"One of the special criteria for these slaves of God was that they have no intercourse with women. . . . So in the future Great Tribulation, virginity will be requisite for this special group." [Note: Thomas, Revelation 8-22, p. 195. Cf. Alford, 4:685-86; Newell, pp. 215-16; and Wiersbe, 2:607.]
Figuratively it would mean that they had remained faithful to the Lord, as the NIV translation "they kept themselves pure" suggests (cf. 2Ki 19:21; Isa 37:22; Jer 18:13; Jer 31:4; Jer 31:21; Lam 2:13; Amo 5:2; 2Co 11:2).
"It is better . . . to relate the reference to purity to the defilement of idolatry. In fact, John seems to use molyno [defile] this way elsewhere of cult prostitution (Rev 3:4; cf. Rev 2:14; Rev 2:20; Rev 2:22)." [Note: Johnson, p. 539. Cf. Walvoord, The Revelation . . ., p. 216; Ladd, p. 191; and Beale, p. 739.]
I think the balance of evidence is slightly in favor of the literal interpretation. If this seems too severe, it may be helpful to remember that Paul advised the Corinthians to remain unmarried because of the nature of the distressing times in which they lived (1Co 7:26; cf. Mat 19:12). A figurative interpretation of "celibates" could be the correct one, however. Of course, both may be true; they may be unmarried and faithful spiritually. [Note: McGee, 5:1008.]
Second, the 144,000 receive special commendation because they followed the Lamb faithfully during their lives. This was especially difficult due to the time in which they lived, the Great Tribulation.
Third, they receive honor because they not only experienced purchase by God but because they were firstfruits to God. Some view this as expressing the idea that they are the first of others who will follow, specifically believers who will enter the Millennium as living believers. [Note: Walvoord, The Revelation . . ., p. 216; Ryrie, p. 89; Smith, A Revelation . . ., pp. 210-11.] However there will be no others who follow that are just like the 144,000; they are unique. Probably the firstfruits figure represents them as a special gift to God. This is the idea behind abut two-thirds of the references to firstfruits in the Old Testament. [Note: Thomas, Revelation 8-22, p. 198.]