5. And in their mouth was found no guile: for they are without fault before the throne of God.
Vs. 4, 5.—These 144,000 worshippers are farther distinguished by their chastity. Betrothed to the Lord Christ from eternity, they were married to him in time. (Hosea ii. 19, 20; Rom. vii. 4; Cor. xi. 2.) Indeed the marriage covenant is employed throughout the Bible, to shadow forth the union between Christ and believers. (See Is. liv. 5; Jer. xxxi. 32; Hos. ii. 2; Rev. xxi. 2) This analogy pervades the 45th Psalm and the Song of Solomon. Idolatry is therefore adultery; and superstition, will-worship and human inventions, as means of grace or of communion with God, are fornication. (Ezek. xxiii. 27.) Accordingly, the "kings of the earth" are charged with this crime, (ch. xviii. 3.) Hence, it is plain that this company with the Lamb are such as do not receive or "teach for doctrines the commandments of men," nor submit to a "voluntary humility and worshipping of angels, (Col. ii. 18,) "for they are virgins." (Ps. xlv. 14.) They are distinguished for "sound doctrine and the power of godliness." "A man that is a heretic, after the first and second admonition," they "reject." (Titus iii. 10.) They cannot be indifferent to truth and error; and they may be known by their love for practical, but especially doctrinal, preaching. They frequent the ministry of those who "give attendance to reading, to exhortation, to doctrine." (1 Tim. iv. 13.)
"These follow the Lamb." (John x. 4, 27.) Next after self-denial, taking up the cross, becomes the test of discipleship. (Matt. xvi. 24, 25.) Suffering is the most trying and most difficult part of a Christian's obedience. But mere suffering for one's religion is no evidence that his religion is scriptural. Nor is punishment endured for religion persecution; but suffering "for righteousness' sake, or for Christ's sake," is persecution. And this is what is implied in "following the Lamb whithersoever he goeth." Not suffering, but the cause for which he suffers, makes a Christian martyr. All these 144,000 are martyrs in principle and intention.
Besides, "these were redeemed (bought) from among men." Purchase supposes contract,—a price fixed and paid. This ransom is both from debt and crime,—from bondage, sin and penalty. The Lamb is their surety. With his blood he "redeemed them to God," (ch. v. 9; 1 Pet. i. 19.) An atonement which does not reconcile, a redemption which does not save, must be an atonement and a redemption without a compact. Hence the covenant of grace, and Christ's engagement as surety in that covenant, determine the extent of the atonement; for without compact no sinner could be saved! But such is the liberal doctrine of the boasted Roman Catholic Church, and such the sandy foundation of that "general and doubtsome faith" which the witnesses renounce. However numerous these followers of the Lamb may seem to be, they are no more than "the first fruits." But the first fruits are part of the coming harvest, and an assured pledge of a larger ingathering. Their numbers were to be greatly augmented by the Reformation, and still further in the millennial era.
"Godly sincerity" is the last quality of these upright ones. They are "Israelites without guile." Integrity, probity, candor, distinguish them from the "flocks of the companions" by whom they are surrounded. "As they think in their heart, so do they express the truth." (Ps. xv. 2; xii. 2; John i. 47.) They know nothing of the "pious frauds" any more than the "indulgences" and "supererogations" by which the "man of sin" sustains his interest. Their being "without fault before the throne of God," is the highest commendation possible; yet it does not imply sinless perfection. It speaks their justification by the righteousness of Christ, and their Christian sincerity, such as God testifies of Job, (ch. i. 8.) Who would not prefer the society and employments of those who are with the Lamb on Mount Zion, to dwelling in the tents of wickedness? Let our delights be with these excellent ones of the earth.
6. And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
7. Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of water.
Vs. 6, 7.—The apostles, Paul and John agree, as already noticed, in delineating a great defection from the purity and power of Christianity in "the last days." Paul calls this event "the Apostacy," (2 Thess. ii. 3.) while John designates it "the Antichrist." (1 John ii, 22.) Both these inspired writers use the Greek article, as may be supposed, to emphasize that wicked confederacy of Church and State,—a confederacy of greater extent and longer continuance than any other conspiracy "against the Lord and his Anointed." Against these the saints of God, with Messiah at their head, contend for the allotted period of 1260 years, as we have seen in the three preceding chapters. On their part the warfare is mostly defensive, and their weapons ordinarily spiritual. (2 Cor. vi. 6, 7.)
From the 6th verse to the close of this chapter are presented, under customary and well-defined symbols, three successive stages of successful reformation, showing how the "two witnesses" manage their scriptural and effective testimony against antichristian error and disorder in organized society. Three mystic "angels" successively appear, divinely commissioned to execute their respective and appointed work. These angels have been correctly designated, by judicious expositors, "angels of revival and reform." To the intelligent Christian it will be obvious, that without reform there can be no revival. The popular idea of our time connected with the term revival, is without foundation in the Holy Scriptures. It does not mean the regeneration of a sinner, nor the first work of the Spirit in conviction. It presupposes the existence of the vital principle, and the bringing of that living principle into visible activity, (Rom. vii. 9;) and this is equally true, whether of an individual or moral person. (Ps. lxxxv. 6; Ezek. xxxvii.) Divine truth and external order are characteristics of a genuine revival: for nothing but "sound doctrine" can produce "the power of godliness." The popular commotions and social disorders which accompany modern revivals, render them highly suspicious, if they do not demonstrate them to be spurious. It is true, indeed, that passionate declamation, vociferous assertion of heresy, intensified by theatrical and violent gesticulation, may commove to a higher degree the active powers,—the passions of the sinner; but such appliances can generate only a temporary faith. Such converts, "having no root in themselves, wither away." (Mark iv. 6.) "God is not the author of confusion, but of peace, as in all the churches of the saints." So these angels of reform declare by their ministry.
The first of these angels is the recognized symbol of a gospel ministry, (ch. i. 20; ii. 1, 8, 12, etc.) "Heaven" is the visible church general. "Flying" indicates celerity of motion. This "angel" does not represent any individual, as Luther; but the collective body of those who carry the joyful message of "the everlasting gospel." This gospel is everlasting as distinguished from "another gospel, which is not another" (Gal. i. 6, 7, 8, 9,)—a spurious, counterfeit, and therefore ephemeral gospel, invented and propagated by the "man of sin," from the flood which issued from the mouth of the dragon, (ch. xii. 15) The gospel preached by this angel is everlasting in its origin and duration. (Tit. i. 2; John iv. 14; Gal. vi. 8.) This angel's commission is as extensive as that of the apostles,—"every nation;" his "loud voice" is expressive of his zeal, energy and authority; the subject matter of his brief sermon indicates very plainly that the object of his teaching is to counteract the heresies of the Romish apostacy. "Fear God and give glory to him,"—not to the Virgin Mary, canonized saints and angels, images of wood and stone, (ch. ix. 20.) All are solemnly warned to "abstain from pollutions of idols," and their attention earnestly directed to their Creator,—to him "who made heaven, and earth, the seas and fountains of waters." This argument of the angel is very short,—that He only is to be worshipped who created the universe; but it is sufficient to "leave all men without excuse who do not glorify him as God." (Rom. i. 20, 21.) And how much more aggravated is the guilt of professing Christians! But the "angel" employs another powerful argument to enforce his teaching,—"The hour of his judgment is come." The final judgment of the last day is often set before us in the Bible, and it is so even in this book; but the last judgment cannot be intended here, for subsequent judgments are to be inflicted according to the messages of the following angels.