Revelation 14:4

King James Version (KJV)

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.

Adam Clarke
Bible Commentary

These are they which were not defiled with women - They are pure from idolatry, and are presented as unspotted virgins to their Lord and Savior Christ. See 2 Corinthians 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 Numbers 25:1-4; Numbers 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.

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Albert Barnes
Notes on the Whole Bible

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 Acts 15:20 note; Romans 1:24-32 notes; 1 Corinthians 6:18 note; Hebrews 13:4 note. See also 1 Corinthians 5:1; 1 Corinthians 6:13; Galatians 5:19; Ephesians 5:3; Colossians 3:5; 1 Thessalonians 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 Hebrews 13:4. The word rendered here “defiled” - ἐμολύνθησαν emolunthēsanfrom μολύνω molunō- is a word that cannot be applied to the marriage relation. It means properly to “soil, to stain, to defile.” 1 Corinthians 8:7; “their conscience being weak, is defiled.” Revelation 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 - παρθένοι parthenoiThis 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 John 10:3, John 10:27.

Whithersoever he goeth - As sheep follow the shepherd. Compare Psalm 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 John 1:13; not on the ground of their own works Titus 3:5; but because they are redeemed unto God by the blood of his Son. See the notes on Revelation 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 1 Corinthians 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.

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Matthew Henry
Concise Bible Commentary

Mount Sion is the gospel church. Christ is with his church, and in the midst of her in all her troubles, therefore she is not consumed. His presence secures perseverance. His people appear honourably. They have the name of God written in their foreheads; they make a bold and open profession of their faith in God and Christ, and this is followed by suitable actings. There were persons in the darkest times, who ventured and laid down their lives for the worship and truth of the gospel of Christ. They kept themselves clean from the wicked abominations of the followers of antichrist. Their hearts were right with God; and they were freely pardoned in Christ; he is glorified in them, and they in him. May it be our prayer, our endeavour, our ambition, to be found in this honourable company. Those who are really sanctified and justified are meant here, for no hypocrite, however plausible, can be accounted to be without fault before God.

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SDA Bible Commentary (limited)
Volume 1-7

4. Defiled. Gr. molunÅÂ, “to defile,” “to stain,” “to soil” such things as the conscience (1 Cor. 8:7) or clothing (Rev. 3:4). Here doubtless the reference is, figuratively, to the defilement of illicit relationships (see below on “virgins”). The tense of the Greek verb may be significant. It refers the action to a specific point, or period, of time, here doubtless to the time when the coalition of religious elements, symbolized by “women” (see below on “women”) will bring every pressure to bear upon the saints to renounce their fealty to God and His commandments and to join their organization (see on chs. 16:14; 17:2, 6). Any yielding would be an act of defilement. Now standing victoriously upon Mt. Zion, the saints are commended for their fidelity.

Women. A woman is often used in Scripture to represent a church, a pure woman the true church and an immoral woman the apostate church (see on ch. 12:1). In ch. 17:1-5 (see comment there) the Church of Rome and various apostate churches who follow in her footsteps are symbolized by an impure woman and her daughters. It is to these churches that the prophet here doubtless refers (see above on “defiled”).

Virgins. Gr. parthenoi, a term used of both men and women, here of men. This is clear both from the Greek and from the figure of “virgins” not being defiled with “women.” Because the whole passage is metaphorical, literal virginity, whether of men or of women, is not the point under consideration. If it were, this passage would contradict other scriptures that commend marriage and the marriage relation (see on 1 Cor. 7:1-5). The saints are here called virgins because they have either kept themselves aloof from Babylon or no longer have dealings with her (see on Rev. 18:4). They have refused any connection with Babylon and her daughters at the time when these have become the agents of Satan in his final effort to eradicate the saints (see on ch. 13:15). They were not defiled by association with this union of religious elements rallied by Satan, though they may formerly have belonged to one of the various bodies now amalgamated.

Follow the Lamb. This seems to point to some special privilege the 144,000 will have, the details concerning which are not revealed and hence are a matter of conjecture. Compare on ch. 7:14-17.

Redeemed from. See on v. 3.

Firstfruits. Gr. aparchÄ“, “first fruits,” related to the verb aparchomai, “to make a beginning [in sacrifice],” “to offer first fruits.” The ancient Israelites offered first fruits to the Lord, both as personal (Deut. 26:1-11) and as national (Lev. 23:10, 17) offerings. The offering of the first fruits was an acknowledgement of the goodness of God in giving the harvest. The national offering also had typical significance (see on 1 Cor. 15:20).

Applied to the 144,000, the term “first-fruits” may be understood in two ways.

1. As being the first installment, or pledge, of the great harvest. The 144,000 are those who are victors in the great conflict with the beast and his image (see on ch. 14:1). From this struggle they are delivered and are now safe before the throne of God. “These, having been translated from the earth, from among the living, are counted as ‘the firstfruits unto God and to the Lamb’” (GC 649).

2. As meaning simply “gift,” or “offering.” In the LXX aparchÄ“ is most frequently the translation of the Heb. terumah, “a contribution,” “an offering.” In Ex 25:2, 3 terumah is used for the contribution of the children of Israel for the building of the sanctuary. Frequently terumah describes the “heave offering” (see Num. 5:9, where the LXX has aparchÄ“). Ancient inscriptions show that aparchÄ“ was commonly used for a “gift” to a goddess, without any reference to time. Where aparchÄ“ is the translation of terumah there is also no reference to time.

The 144,000 may thus be considered as “firstfruits” either in the sense of being a part of a larger harvest or in the sense of being a gift, or offering, to God.

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Ellen G. White
Early Writings, 40

December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said “heaven,” in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said “earth” He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God. EW 41.1

Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations. EW 41.2

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Ellen G. White
Selected Messages Book 1, 66

Another “suppression” reads as follows: “Well, bless the Lord, brethren and sisters, it is an extra meeting for those that have the seal of the living God.” 1SM 66.1

There is nothing in this that we do not still hold. Reference to our published works will show our belief that the living righteous will receive the seal of God prior to the close of probation; also that these will enjoy special honors in the kingdom of God. 1SM 66.2

The following passage is said to be omitted from the vision related on pages 25-28 [pages 32-35, present edition] of Early Writings: 1SM 66.3

“And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above.” 1SM 66.4

Those who have clearly seen and fully accepted the truth upon the fourth commandment, and have received the blessing attending obedience, but have since renounced their faith, and dared to violate the law of God, will find, if they persist in this path of disobedience, the gates of the city of God closed against them. 1SM 66.5

A statement published in 1851 in Experience and Views, and found on page 49 [page 58, present edition] of Early Writings is quoted as proving my testimonies false: “I saw that the time for Jesus to be in the most holy place was nearly finished, and that time can last but a very little longer.” 1SM 66.6

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Ellen G. White
SDA Bible Commentary, vol. 6 (EGW), 1117

9-11. See EGW on Romans 16:25. 6BC 1117.1

12. See EGW on Hebrews 4:15, 16. 6BC 1117.2

15. See EGW on Genesis 1:26. 6BC 1117.3

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Ellen G. White
SDA Bible Commentary, vol. 7 (EGW), 969-70

(Exodus 31:12-17.) God's Special Possession—Every soul in our world is the Lord's property, by creation and by redemption. Each individual soul is on trial for his life. Has he given to God that which belongs to Him? Has he surrendered to God all that is His as His purchased possession? All who cherish the Lord as their portion in this life will be under His control, and will receive the sign, the mark of God, which shows them to be God's special possession. Christ's righteousness will go before them, and the glory of the Lord will be their rereward. The Lord protects every human being who bears His sign. [Exodus 31:12-17 quoted.] 7BC 969.1

This recognition of God is of the highest value to every human being. All who love and serve Him are very precious in His sight. He would have them stand where they are worthy representatives of the truth as it is in Jesus (Letter 77, 1899). 7BC 969.2

Natural Traits Must Be Transformed—How few bear in mind that the tempter was once a covering cherub, a being whom God created for His own name's glory. Satan fell from his high position through self-exaltation; he misused the high capabilities with which God had so richly endowed him. He fell for the same reason that thousands are falling today, because of an ambition to be first, an unwillingness to be under restraint. The Lord would teach man the lesson that, though united in church capacity, he is not saved until the seal of God is placed upon him.... 7BC 969.3

The Lord has a work for us all to do. And if the truth is not rooted in the heart, if the natural traits of character are not transformed by the Holy Spirit, we can never be colaborers with Jesus Christ. Self will constantly appear, and the character of Christ will not be manifested in our lives (Letter 80, 1898). 7BC 969.4

Without Spot or Wrinkle—Missionary agencies are greatly needed in every branch of God's work. Our institutions need converted, devoted men, who will make the Lord their dependence. God will reveal through such workers the power of His grace. His servants are to be distinguished from the world by the seal of the living God; their words and their works are to reveal that they are laborers together with God. 7BC 969.5

God can use the human agent just to the extent that he will be worked by the Holy Spirit. To men who accept positions of responsibility as presidents, ministers, physicians, or workers in any line, I am bidden to say: God will test every man who enters His service. He does not ask, Do they possess learning and eloquence? Have they ability to command and control and manage? He asks, Will they represent My character? Will they walk in humility, that I may teach them My way? The soul temple must not be defiled by any loose or unclean practice. Those whom I will acknowledge in the courts of heaven must be without spot and wrinkle. 7BC 969.6

The Lord will use humble men to do a great and good work. Through them He will represent to the world the ineffaceable characteristics of the divine nature (Letter 270, 1907). 7BC 969.7

(Chs. 14:1-3; 22:4; John 1:12.) An Honor to Bear God's Sign—Those who come out from the world, to stand distinct from worldlings in words and works, those who realize that it is an honor to bear God's sign, will receive power to become His sons. The Lord will have men who can be depended on. No one will enter the courts above who does not bear the sign of God. Those who in this sin-cursed earth bear this sign in holy boldness, looking upon it as an honor, will be recognized and honored by Christ in the courts above (Letter 125, 1903). 7BC 969.8

(Jeremiah 8:20; 1 John 3:3.) Will the Angel Pass Us By?—“And every man that hath this hope in him purifieth himself, even as he is pure.” In a little while every one who is a child of God will have His seal placed upon him. O that it may be placed upon our foreheads! Who can endure the thought of being passed by when the angel goes forth to seal the servants of God in their foreheads (The Review and Herald, May 28, 1889)? 7BC 969.9

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