Notes on the New Testament, Explanatory and Practical: Revelation

by Albert Barnes

4 These are they which were not defiled with women; for they are [432]virgins. These are they [433]which follow the Lamb whithersoever he goeth. These were [434]redeemed from among men, being [435]the first-fruits unto God and to the Lamb.

4. 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 men; 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 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. Comp. Notes on Ac. xv. 20; Ro. i. 24–32; 1 Co. vi. 18; He. xiii. 4. See also 1 Co. v. 1; vi. 13; Ga. v. 19; Ep. v. 3; Col. iii. 5; 1 Th. iv. 3. This passage cannot be adduced in favour of celibacy, whether among the clergy or laity, or in favour 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 Notes on He. xiii. 4. The word here rendered defiled—ἐμολύνθησαν, from μολύνω—is a word that cannot be applied to the marriage relation. It means properly to soil, to stain, to defile. 1 Co. viii. 7: “Their conscience being weak, is defiled.” Re. iii. 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 favour of celibacy. It is a word that is properly expressive of illicit 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—παρθένοι. 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 that which 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 De Wette, 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.” Comp. Bleek, Beitr. i. 185. Professor 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 favour 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 dishonourable; (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 counsellor and their guide. See Notes on Jn. x. 3, 27. ¶ Whithersoever he goeth. As sheep follow the shepherd. Comp. Ps. xxiii. 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 heathen lands; be it in pleasant paths, or in roads rough and difficult, they commit themselves wholly to his guidance, and submit themselves wholly to his will. ¶ These were redeemed from among men. 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 (Jn. i. 13); not on the ground of their own works (Tit. iii. 5); but because they are redeemed unto God by the blood of his Son. See Notes on [ch. v. 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 Notes on 1 Co. xv. 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. Professor Stuart supposes that the sense is, that they were, as it were, “an offering peculiarly 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 honouring him as their Redeemer, and showing forth his glory.

5 And in their mouth [436]was found no guile: for they are [437]without fault before the throne of God.

5. And in their mouth was found no guile. No deceit, fraud, hypocrisy. They were sincerely and truly what they professed to be—the children of God. This is the last characteristic which is given of them as redeemed, and it is not necessary to say that this is always represented as one of the characteristics of the true children of God. See Notes on Jn. i. 47. ¶ For they are without fault before the throne of God. The word here rendered without fault—ἄμωμοι—means, properly, spotless, without blemish, 1 Pe. i. 19. See Notes on Col. i. 22. This cannot be construed as meaning that they were by nature pure and holy, but only that they were pure as they stood before the throne of God in heaven—“having washed their robes, and made them pure in the blood of the Lamb.” See Notes on [ch. vii. 14]. It will be certainly true that all who stand there willbe, in fact, pure, for nothing impure or unholy shall enter there, ch. xxi. 27.

The design of this portion of the chapter was evidently to comfort those to whom the book was addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in the time of John were suffering persecution, and, in the previous chapters, he had described more fearful trials yet to come on the church. In these trials, therefore, present and prospective, there was a propriety in fixing the thoughts on the final triumph of the redeemed—that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne. What could be better fitted than this view to sustain the souls of the persecuted and the sorrowful? And how often since in the history of the church—in the dark times of religious declension and of persecution—has there been occasion to seek consolation in this bright view of heaven? How often in the life of each believer, when sorrows come upon him like a flood, and earthly consolation is gone, is there occasion to look to that blessed world where all the redeemed shall stand before God; where all tears shall be wiped away from every face; and where there shall be the assurance that the last pang has been endured, and that the soul is to be happy for ever?

6 And I saw another angel fly in the midst of heaven, having [438]the everlasting gospel to preach unto them that dwell on the earth, and to [439]every nation, and kindred, and tongue, and people,

6. And I saw another angel. This must, of course, mean a different one from some one mentioned before; but no such angel is referred to in the previous chapters, unless we go back to ch. xii. 7. It is not necessary, however, to suppose that John refers to a particular angel immediately preceding this. In the course of these visions he had seen many angels; and now, accustomed to these visions, he says that he saw “another” one employed in a remarkable embassy, whose message was fitted to cheer the hearts of the desponding, and to support the souls of the persecuted and the sad—for his appearing was the pledge that the gospel would be ultimately preached to all that dwell upon the earth. The design of this vision is, therefore, substantially the same as the former—to cheer the heart, and to sustain the courage and the faith of the church, in the persecutions and trials which were yet to come, by the assurance that the gospel would be ultimately triumphant. ¶ Fly in the midst of heaven. In the air; so as to appear to be moving along the face of the sky. The scene cannot be in heaven, as the gospel is not to be preached there; but the word must denote heaven as it appears to us—the sky. Professor Stuart renders it correctly “mid-air.” He is represented as flying, to denote the rapidity with which the gospel would spread through the world in that future period referred to. Comp. Notes on Is. vi. 2. ¶ Having the everlasting gospel. The gospel is here called everlasting or eternal, (a) because its great truths have always existed, or it is conformed to eternal truth; (b) because it will for ever remain unchanged—not being liable to fluctuation like the opinions held by men; (c) because its effects will be everlasting—in the redemption of the soul and the joys of heaven. In all the glorious eternity before the redeemed, they will be but developing the effects of that gospel on their own hearts, and enjoying the results of it in the presence of God. ¶ To preach unto them that dwell on the earth. To all men—as is immediately specified. Comp. Mat. xxviii. 19; Mar. xvi. 15. ¶ And to every nation, and kindred, &c. To all classes and conditions of men; to all men, without any distinction or exception. See Notes on [ch. vii. 9]. The truth here taught is, that the gospel is to be preached to all men as on an equality, without any reference to their rank, their character, or their complexion; and it is implied also, that at the time referred to this will be done. When that time will be the writer does not intimate farther, than that it would be after the beast and his adherents had attempted to stay its progress; and for the fulfilment of this, therefore, we are to look to a period subsequent to the rise and fall of that great Antichristian power symbolized by the beast and his image. This is in entire accordance with the prediction in Daniel. See Notes on Da. vii. 19–22.

7 Saying with a loud voice, Fear God, and give glory to him; for the [440]hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

7. Saying with a loud voice. As ifall the nations were summoned to hear. ¶ Fear God. That is, reverence, honour, obey God. Render homage not to the beast, to his image, or to any idol, but to the only true God. This is the substance of the gospel—its end and design—to turn men from all forms of idol worship and superstition, to the worship of the only true God. ¶ And give glory to him. To give glory to him is to acknowledge him as the only true God; to set up his pure worship in the heart; and to praise him as the great Ruler of heaven and earth. ¶ For the hour of his judgment is come. His judgment on the beast and on those who worship him. The imagery here is substantially the same as in Da. vii. 9, 10, 14, 26, 27; and there can be no doubt that there is reference to the same subject. See Notes on those verses. The main idea is, that when God shall be about to cause his gospel to spread through the world, there will be, as it were, a solemn judgment on that Antichristian power which had so long resisted his truth and persecuted his saints, and that on the fall of that power his own kingdom will be set up on the earth; that is, in the language of Daniel, “the kingdom, and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.” ¶ And worship him that made heaven, and earth, &c. The true God, the Creator of all things. As already remarked, this is the ultimate design of the gospel, and, when this is accomplished, the great end for which it was revealed will be reached.

The design of this portion of the chapter (ver. 6, 7), also, was to comfort those to whom the book was addressed, and in the same way to comfort the church in all the persecution and opposition which the truth would encounter. The ground of consolation then was, that a time was predicted when the “everlasting gospel” would be made to fly speedily through the earth, and when it would be announced that a final judgment had come upon the Antichristian power which had prevented its being before diffused over the face of the world. The same ground of encouragement and consolation exists now, and the more so as we see the day approaching; and in all times of despondency we should allow our hearts to be cheered as we see that great Antichristian power waning, and as we see evidence that the way is thus preparing for the rapid and universal diffusion of the pure gospel of Christ.