These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb.
Parallel Translations
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These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb.
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These are they which were not defyled with wemen for they are virgyns. These folowe the lambe whither soever he goeth. These were redemed from men beynge the fyrste frutes vnto God and to the lambe
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These are they, which are not defiled with women: for they are virgins: these follow the Lambe whithersoeuer he goeth: these are bought from men, being the first fruites vnto God, and to the Lambe.
Cross-references (27)
Passages linked to Revelation 14:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 11:2 For I am jealous over you with a godly jealousy. For I married you to one husband, that I might present you as a pure virgin to Christ.
- Revelation 3:4 Nevertheless you have a few names in Sardis that didn’t defile their garments. They will walk with me in white, for they are worthy.
- James 1:18 Of his own will he gave birth to us by the word of truth, that we should be a kind of first fruits of his creatures.
- John 10:27 My sheep hear my voice, and I know them, and they follow me.
- John 12:26 If anyone serves me, let him follow me. Where I am, there my servant will also be. If anyone serves me, the Father will honor him.
- Revelation 5:9 They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your blood out of every tribe, language, people, and nation,
- 1 Corinthians 6:20 for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God’s.
- Revelation 7:15-17 Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tabernacle over them. They will never be hungry or thirsty any more. The sun won’t beat on them, nor any heat; for the Lamb who is in the middle of the throne shepherds them and leads them to springs of life-giving waters. And God will wipe away every tear from their eyes.”
- Psalms 74:2 Remember your congregation, which you purchased of old, which you have redeemed to be the tribe of your inheritance: Mount Zion, in which you have lived.
- Revelation 17:14 These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings, and those who are with him are called chosen and faithful.”
- Jeremiah 2:3 Israel was holiness to Yahweh, the first fruits of his increase. All who devour him will be held guilty. Evil will come on them,” ’ says Yahweh.”
- John 8:12 Again, therefore, Jesus spoke to them, saying, “I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life.”
- Song of Solomon 1:3 Your oils have a pleasing fragrance. Your name is oil poured out, therefore the virgins love you.
- Matthew 8:19 A scribe came, and said to him, “Teacher, I will follow you wherever you go.”
- Matthew 25:1 “Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom.
- Luke 9:57-62 As they went on the way, a certain man said to him, “I want to follow you wherever you go, Lord.” Jesus said to him, “The foxes have holes, and the birds of the sky have nests, but the Son of Man has no place to lay his head.” He said to another, “Follow me!” But he said, “Lord, allow me first to go and bury my father.” But Jesus said to him, “Leave the dead to bury their own dead, but you go and announce God’s Kingdom.” Another also said, “I want to follow you, Lord, but first allow me to say good-bye to those who are at my house.” But Jesus said to him, “No one, having put his hand to the plow, and looking back, is fit for God’s Kingdom.”
- John 13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you.”
- Acts 20:28 Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood.
- 1 Corinthians 7:25-26 Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy. Therefore I think that because of the distress that is on us, that it’s good for a man to remain as he is.
- 1 Corinthians 16:15 Now I beg you, brothers—you know the house of Stephanas, that it is the first fruits of Achaia, and that they have set themselves to serve the saints—
- Ephesians 1:14 who is a pledge of our inheritance, to the redemption of God’s own possession, to the praise of his glory.
- 1 Peter 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of him who called you out of darkness into his marvelous light.
- Psalms 45:14 She shall be led to the king in embroidered work. The virgins, her companions who follow her, shall be brought to you.
- Song of Solomon 6:8 There are sixty queens, eighty concubines, and virgins without number.
- Amos 6:1 Woe to those who are at ease in Zion, and to those who are secure on the mountain of Samaria, the notable men of the chief of the nations, to whom the house of Israel come!
- 1 Corinthians 7:28 But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you.
- 1 Timothy 4:3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Trapp 1656 · Public Domain 4 These are they which were not defiled with…
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.)
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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. See Rev 14:3.
Being the firstfruits] Separated and sanctified unto him from the rest of the world.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain These are they which were not defiled with women;…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain St. John proceeds here in describing the true worshippers…
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.
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain These are they which were not defiled with women,....…
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 Gill on Mat 25:1;
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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 Sa2 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, Rom 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 Rom 8:23.
(n) Vid. Lydii Dissert. de Jurament. c. 2. p. 258.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain These are they who had not been defiled with…
These are they who had not been defiled with women - It seems that the deepest defilement, and the most alluring temptation, is put for every other. They are virgins - Unspotted souls; such as have preserved universal purity. These are they who follow the Lamb - Who are nearest to him. This is not their character, but their reward Firstfruits - Of the glorified spirits. Who is ambitious to be of this number?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. These are they which were not defiled…
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.
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The first fruits unto God] The reference appears to be to those Jews who were the first converts to Christianity.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain These are they - In this verse, and in…
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” - ἐμολύνθησαν emolunthēsan, from μολύνω molunō - 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.
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For they are virgins - παρθένοι 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain These are they, &c. In the style of the…
These are they, &c. In the style of the prophets, by fornication is meant idolatry, and virginity signifies cleanness from all sacrilegious worship. These, therefore, are virgins in this sense, who have not fallen into the impurities of creature worship. But others, as St. Augustine, understand it of persons who have lived in continency. The first, however, is the more literal sense. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain virgins--spiritually (Mat 25:1); in contrast to the apostate Church,…
virgins--spiritually (Mat 25:1); in contrast to the apostate Church, Babylon (Rev 14:8), spiritually "a harlot" (Rev 17:1-5; Isa 1:21; contrast Co2 11:2; Eph 5:25-27). Their not being defiled with women means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot."
follow the Lamb whithersoever he goeth--in glory, being especially near His person; the fitting reward of their following Him so fully on earth.
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redeemed--"purchased."
being the--rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4. These are they—Rev_14:4-5 are strikingly parallel with Rev_7:14-15.…
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.
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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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. for they are virgins] The first instance of…
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 à 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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4, 5) These are they . . .—The characteristics…
(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 Christ’s 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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain These are they which were not defiled with women;…
These are they which were not defiled with women; for they are virgins. There is little doubt that these words are intended in a spiritual sense. In the Old Testament the employment of the figure of adultery and fornication to denote spiritual unfaithfulness is common. (cf. 2Ch_21:11 Jer_3:9, etc.) St. John elsewhere in the Apocalypse makes use of the same symbolism. (cf. Rev_2:20," That woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols;" also Rev_17:5, Rev_17:6) Similarly, also, St. John pictures the faithful Church as the bride adorned for her Husband the Lamb. (Rev_19:7, Rev_19:8) So also St. Paul, (2Co_11:2) "I espoused you as a chaste virgin to one Husband, Christ." Paryenoi , "virgins," is a word equally applicable to men or women. This verse, therefore, seems to describe those who are free from spiritual impurity and unfaithfulness; those who have not worshipped the beast and his image. Alford, however, thinks the words should be understood literally. These are they which follow the Lamb whithersoever he goeth. These words describe the great source of the bliss of the redeemed, viz. that they are continually in the presence of Christ. This is their reward for following him on earth; but the words must not be taken as referring to the earthly course of the saints (as Bengel, De Wette, Hengstenberg, and others). These were redeemed from among men, being the firstfruits unto God and to the Lamb; these were purchased.from among men, the firstfruits unto God and unto the Lamb. Some have erroneously concluded that a reference is made to a portion of the redeemed to whom special honour is conceded; or to some who attain to glory before the rest. The firstfruits were the best of their kind, (Num_18:12) selected from the rest, and consecrated to the service of God. So the redeemed are the best of their kind; they who have proved themselves faithful to God, who voluntarily separated themselves from the world, and consecrated themselves to the service of God while in the world, and who are thus afterwards separated by him and consecrated to his service forever.
The greater salvation.
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Firstfruits unto God and to the Lamb." From this and the many like expressions which are scattered over the New Testament, we gather that there is a salvation greater and less. For here it is said that these hundred and forty-four thousand are "firstfruits." Therefore we learn
I WHAT THESE ARE NOT.
1. They are not all the saved. The very word indicates that there is much more to follow. They are but the beginning. Nor:
2. Are these firstfruits the mass of the saved. True, a large number is named, but what is that compared with the "great multitude that no man can number, out of every," etc.?
II WHAT THEY ARE. The word "firstfruits" teaches us that these thus named are:
1. The pledge of all the rest. Thus Christ has "become the Firstfruits of them that slept". (1Co_15:20) He is the pledge and guarantee that in him "all shall be made alive." And so the natural firstfruits of corn guaranteed the rest of the harvest. For the same sun, and all other nurturing forces which had ripened the firstfruits, were there ready to do the same kindly office for all the rest. And so we are told, "The Spirit of him that raised up Jesus from the dead shall also quicken your mortal bodies." The same power is present for both the first and after fruits.
2. The pattern and representative of all the rest. Compare the first and after fruits. In the main they were alike; and so in the spiritual world also. But:
3. The firstfruits were pre-eminent over the rest. They were specially presented to God, and held in honour; so was it with the natural grain. But, without question, there is pre-eminence implied in being the firstfruits of the heavenly harvest.
(1) In time. Theirs is "the first resurrection," of which we read in Re 20 that resurrection of the dead which St. Paul calls "the resurrection," and "the mark" towards which he pressed, if by any means he might attain unto it. (Php 3) "The rest of the dead lived not again until the thousand years," etc.. (cf. Re 20)
(2) In honour. St. Paul called it "the prize of our high calling of God in Christ Jesus." Now, a prize implies special honour. And our Lord tells us that there is a "first" and "last" in the kingdom of heaven; "a least" and "a greatest." "One star differeth from another star in glory." There is "an entrance administered abundantly," and there is a "being saved so as by fire." As here there is no dead level of reward, so we might believe, and we are taught, that there is none such in heaven. Infinite mischief is done by the belief that all will be equally blessed, equally honoured, equally like God. It is as if we had adopted the creed of Ecclesiastes, where we are told, "One end cometh alike to all," instead of St. Paul"s, who tells us, "What a man soweth that not something else he also reap," in quantity and quality too.
(3) In service. That they were pre-eminent here, who that knows their history on earth, or reads even this book, will question?
(4) In character. See how they are described as to their spiritual purity, their unreserved consecration, their separateness from the world, their guilelessness and freedom from all deceit.
(5) In the approval of God. Of them it is written, "Blessed and holy is he that hath part in the first resurrection". (Re 20) How could it be otherwise than that such as they should stand highest upon the steps of the everlasting throne, and nearest God and the Lamb?
4. They are the elect of God. In another part of this book they are spoken of as "the called, and chosen, and faithful." They answer to the description of God"s chosen, and so we learn that "whilst all the elect are saved, all the saved are not. elect" (Alford). All are not firstfruits, greatest, first, in the kingdom of heaven. The very words imply order, gradation, rank. But it is for us to take heed as to
III WHAT WE SHOULD STRIVE TO BE. There are some who say that they will be content if they can only "get just inside the door of heaven such is the phrase. This sounds very humble minded, and if it be so, then those who thus speak are just those who would not be content with any such place. For, and to their credit be it said, they are such as desire to be like their Lord to resemble him, to possess his Spirit, and to please him in all things. But if they desire, or will be content with, the lowest place in heaven, they must get rid of all these beautiful and blessed qualities. But rather than this they would die. Too often, however, the phrase is but a substitute for diligence and faithful following of Christ. They are content to be but little like their Lord; they do not follow after holiness in the fear of God; they are the worldly hearted, those the least worthy of the Christian name. But who would be content to be as these? Who would not be in full sympathy with St. Paul, who said, "I labour... to be accepted of him"? (2Co_5:9) Ours, then, is to be not contented with any lowest place if we be, there is grave doubt whether we ever attain to that but to "press toward the mark for the prize of our high calling of God in Christ Jesus. S.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 4. These are they which were not defiled with…
4. These are they which were not defiled with women. This thought is always a symbol of purity of life; of refusing sinful intercourse with the world. Spiritual adultery or fornication is being wedded to the world and partaking of its sins. They are virgins. This term is a symbol, and means that their lives are not defiled by the world. See 2 Cor. 11:2. First fruits. First fruits were always dedicated to God. See Num. 18:12. These holy ones are set apart and dedicated to God and the Lamb.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain (See Scofield "Rom 3:24").
redeemed
(See Scofield "Rom 3:24").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 14:4-5 These warriors were ritually pure (unpolluted) and morally…
14:4-5 These warriors were ritually pure (unpolluted) and morally without blame. • They have kept themselves as pure as virgins: Referring to men as virgins is a metaphor for the faithfulness of God’s people. The image might refer to the church as the virgin bride of Christ (see 2 Cor 11:2; Eph 5:25-27); it also suggests that the church constitutes soldiers in a holy war that are required to keep themselves chaste (see Deut 23:9-10; 1 Sam 21:5). • These faithful people are a special offering (literally firstfruits; see Exod 13:14-16; 23:19; Lev 23:9-14; Num 3:40-51; 18:15-20; Luke 2:22-24) who have been purchased for God. • They have told no lies: John teaches that liars will never enter heaven (Rev 21:8, 27; 22:15; see also John 8:44). The followers of Jesus speak and live the truth (see also John 8:32; 14:6).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.