And I saw, and, behold, the Lamb standing on the mount Zion, and with Him a hundred and forty and four thousand, having His name and the name of His Father written on their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and the voice which I heard was as the voice of harpers harping with their harps: and they sang as it were a new song before the throne, and before the four living creatures, and the elders: and no man could learn the song save the hundred and forty and four thousand, even they that had been purchased out of the earth. 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 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 (xiv. 1-5).
The scene of the vision is "the mount Zion," that Zion so often spoken of both in the Old and in the New Testament as God's peculiar seat, and in the eyes of Israel famous for the beauty of its morning dews.[377] It is the Zion in which God "dwells,"[378] the mount Zion which He "loved,"[379] and "out of which salvation comes."[380] It is that "holy hill of Zion" upon which God set the Son as King when He said to Him, "Thou art My Son; this day have I begotten Thee."[381] It is that Zion, too, to which "the ransomed of the Lord shall return, and come with singing; and everlasting joy shall be upon their heads."[382] Finally, it is that home of which the sacred writer, writing to the Hebrews, says, "Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and Church of the first-born, who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of a new covenant, and to the blood of sprinkling, that speaketh better than that of Abel."[383] Upon this mount Zion the Lamb—that is, the crucified and risen Lamb of chap. v.—stands, firm, self-possessed, and calm.
There is more, however, than outward beauty or sacred memories to mark the scene to which we are introduced. Mount Zion may be "beautiful in elevation, the joy of the whole earth, on the sides of the north, the city of the great King."[384] But there is music for the ear as well as beauty for the eye. The mount resounds with song, rich and full of meaning to those who can understand it. A voice is heard from heaven which seems to be distinguished from the voice of the hundred and forty and four thousand to be immediately spoken of. We are not told from whom it comes; but it is there, as the voice of many waters, and as the voice of a great thunder, and as the voice of harpers harping with their harps. Majesty and sweetness mark it. It is the music that is ever in God's presence, not the music of angels only, or glorified saints, or a redeemed creation. More probably it is that of all of them together. And the song which they sing is new, like that of chap. v. 9, which is sung by "the four living creatures and the four-and-twenty elders, who have each one a harp, and golden bowls of incense, which are the prayers of the saints." That song the Church on earth understands, and she alone can understand. It spoke of truths which the redeemed alone could appreciate, and of joys which they alone could value. There is a communion of saints, of all saints on earth and of all who fill the courts of the Lord's house on high. Even now the Church can listen with ravished ear to songs which she shall hereafter join in singing.
Standing beside the Lamb upon Mount Zion, there are a hundred and forty and four thousand, having the Lamb's name and the name of His Father written on their foreheads, in token of their priestly state. We cannot avoid asking, Are these the same hundred and forty and four thousand of whom we have read in chap. vii. as sealed upon their foreheads, or are they different? The natural inference is that they are the same. To use such a peculiar number of two different portions of the Church of God would lead to a confusion inconsistent with the usually plain and direct, even though mystical, statements of this book. Besides which they have the mark or seal of God in both cases on the same part of their bodies,—the forehead. It is true that the definite article is not prefixed to the number; but neither is that article prefixed to the "glassy sea" of chap. xv. 1, and yet no one doubts that this is the same "glassy sea" as that of chap. iv. Besides which the absence of the article may be accounted for by the fact that the reference is not directly to the hundred and forty and four thousand of chap. vii. 4, but to the innumerable multitude of chap. vii. 9.[385] We have already seen, however, that these two companies are the same, although the persons composing them are viewed in different lights; and the hundred and forty and four thousand here correspond, not to the first, but to the second, company. They are in full possession of their Christian privileges and joys. They are not "in heaven," in the ordinary meaning of that term. They are on earth. But the two companies formerly mentioned meet in them. They are both sealed, and in the presence of the Lamb.
The character of the hundred and forty and four thousand next claims our thoughts.
1. They were not defiled with women, for they are virgins. The words cannot be literally understood, but must be taken in the sense of similar words of the Apostle Paul, when, writing to the Corinthians, he says, "For I am jealous over you with a godly jealousy: for I espoused you to one Husband, that I might present you as a pure virgin to Christ."[386] Such "a pure virgin" were the hundred and forty and four thousand now standing upon the mount Zion. They had renounced all that unfaithfulness to God and to Divine truth which is so often spoken of in the Old Testament as spiritual fornication or adultery. They had renounced all sin. In the language of St. John in his first Epistle, they had "the true God, and eternal life." They had "guarded themselves from idols."[387]
2. They follow the Lamb whithersoever He goeth. They shrink from no part of the Redeemer's life whether on earth or in heaven. They follow Him in His humiliation, labours, sufferings, death, resurrection, and ascension. They obey the command "Follow thou Me"[388] in prosperity or adversity, in joy or sorrow, in persecution or triumph. Wherever their Lord is they also are, one with Him, members of His Body and partakers of His Spirit.
3. They are 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. Upon the fact that they are "purchased" it is unnecessary to dwell. We have already met with the expression in chap. v. 9, in one of the triumphant songs of the redeemed. Nor does it seem needful to speak of the moral qualifications here enumerated, further than to observe that in other parts of this book the "lie" is expressly said to exclude from the new Jerusalem, and to be a mark of those upon whom the door is shut,[389] while the epithet "without blemish" is elsewhere, on more than one occasion, applied to our Lord.[390]
The appellation "a first-fruits" demands more notice. The figure is drawn from the well-known offering of "first-fruits" under the Jewish law, in which the first portion of any harvest was dedicated to God, in token that the whole belonged to Him, and was recognised as His. Hence it always implies that something of the same kind will follow it, and in this sense it is often used in the New Testament: "If the first-fruit is holy, so is the lump;" "Epænetus, who is the first-fruits of Asia unto Christ;" "Now hath Christ been raised from the dead, the first-fruits of them that are asleep;" "Ye know the house of Stephanas, that it is the first-fruits of Achaia."[391] In like manner the mention of the hundred and forty and four thousand as "first-fruits" suggests the thought of something to follow. What that is it is more difficult to say. It can hardly be other Christians belonging to a later age of the Church's history upon earth, for the end is come. It can hardly be Christians who have done or suffered more than other members of the Christian family, for in St. John's eyes all Christians are united to Christ, alike in work and martyrdom. Only one supposition remains. The hundred and forty and four thousand, as the whole Church of God, are spoken of in the sense in which the same expression is used by the Apostle James: "Of His own will He brought us forth by the word of truth, that we should be a kind of first-fruits of His creatures."[392] Not as the first portion of the Church on earth, to be followed by another portion, but as the first portion of a kingdom of God wider and larger than the Church, are the words to be understood. The whole Church is God's first-fruits; and when she is laid upon His altar, we have the promise that a time is coming when creation shall follow in her train, when "it shall be delivered from the bondage of corruption into the liberty of the glory of the children of God,"[393] when "the mountains and the hills shall break forth before the Redeemer into singing, and all the trees of the field shall clap their hands."[394]
Why shall nature thus rejoice before the Lord? Let the Psalmist answer: "For He cometh, for He cometh to judge the earth: He shall judge the world with righteousness, and the people with His truth."[395] This thought may introduce us to the next portion of the chapter:—