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Rev_14:4-5. John describes the one hundred and forty-four thousand as a select number surpassing all other believers in moral perfection. The understanding of this description depends principally upon the proper arrangement and framing of the individual expressions. At the beginning and at the close two special points stand (Rev_14:4 : οὑτοι εἰσιν οῖ μετὰ γυναικῶν οὐκ ἐμολύνθησαν ; Rev_14:5 : καὶ ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος ); here, where the subject pertains to the past earthly life of those who have died, the aor. necessarily stands. In both cases the conclusion is by formulæ framed precisely in like manner (Rev_14:4 : παρθένοι γάρ εἰσιν ; Rev_14:5 : ἄμωμοι γάρ εἰσιν ); but here, where an advance is made from the definite actual preservation of the deceased, to their proper nature and permanent condition, the present necessarily occurs. Between the two double-membered sentences, in the beginning and at the close, there are besides two sentences, which are thereby exhibited as independent of one another and the beginning and closing sentences, in that they both commence with the special designation of the subject ( οὖτοι ), and that the first expresses something present ( οὖτ . εἰσιν οἱ ἀκολ .), but the second something past, completed in the earthly life ( οὖτ . ἠγοράσθησαν , cf. Rev_14:3). Hofmann[3445] is the first expositor who keeps in view the disposition of Rev_14:4-5; but he misjudges it by regarding the παρθένοι γάρ εἰσιν as immediately attracted to the succeeding words. The disposition attempted now also by Ew. ii., whereby three members appear (1. οὐτοί εἰσ ., κ . τ . λ .; 2. οὖτ . εἰσ ., κ . τ . λ .; 3. καὶ ἐν τ . στόμ ., κ . τ . λ .), is in violation of the context.
οἱ μετὰ γυναικῶν οὑκ ἐμολύνθησαν . According to Lev_15:18, the sexual union in itself, even that in wedlock, was regarded as defiling.[3446]
ΠΑΡΘΈΝΟΙ . This predicate was not seldom ascribed also to men.[3447] In order to avoid the thoughts forced from the word, and not seldom made the best of by Catholic interpreters in the sense of monastic asceticism,[3448] it is regarded either directly as figurative,[3449] and referring to spiritual purity, especially to abstaining from the worship of idols,[3450] or, if we abide by the proper sense of the words, to sexual purity, as an example of all virtues.[3451] Hofm. attempts to remove the difficulty by saying that the declaration is concerning believers of the last time,[3452] to whom celibacy will become a moral necessity, because of the special circumstances of those times. But nothing is said here concerning Christians of that time. The expedient of Bleek[3453] and De Wette, who regard it as referring to abstinence from all lewdness, as it was ordinarily combined with the worship of idols, is forbidden by the expression μετὰ τ . γυναικῶν , which is altogether general.
Nothing else seems to remain than with Augustine,[3454] Jerome,[3455] Beda, Andr., to explain it in the proper sense, and to acknowledge the idea, to which also other points in the text lead,[3456] that entire abstinence from all sexual intercourse belongs to the distinguished holiness of that one hundred and forty-four thousand,[3457] because of which they enjoy also distinguished blessedness. [See Note LXXV., p. 404.] This is declared by the words immediately following: οὖτοι εἰσιν οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει . There is generally found here a description of the obedience of believers who follow the Lamb even to the cross and to death;[3458] but because of the present tense, which here expresses the present condition,—while the holy manifestation in the earthly life is designated by the aor.,—there can be meant only a description of the blessed reward which those who have died are enjoying[3459] with the Lamb.[3460] It is meant that everywhere whither the Lamb goes, there that chosen one hundred and forty-four thousand accompany him; whether it be that a certain space in heaven remain inaccessible to other saints, or that the latter do not form the constant retinue of the Lamb, at least not in the same way as the former.
ΟὙΤΟΙ ἨΓΟΡΆΣΘΗΣΑΝ Ἀ̓ ΠῸ ΤῶΝ ἈΝΘΡΏΠΩΝ ἈΠΑΡΧῊ Τῷ Θ ., Κ . Τ . Λ . What applies to all the redeemed, viz., that they have been bought unto God by the blood of the Lamb, from among men, of the earth (Rev_14:3), or from all nations and kindreds (Rev_5:9), applies in an eminent sense to the one hundred and forty-four thousand: they are bought as an ἈΠΑΡΧΉ . They appear, therefore, not as the select first fruits from the entire world,[3461] but from believers, or, at any rate, from the blessed. The correlate to the ἀπαρχή is afforded by the context: τῶν ἠγορασμένων . As such select first fruits the one hundred and forty-four thousand appear, with respect both to their peculiar holiness ( παρθένοι ), and also their peculiar blessedness ( ἀκολ . τ . ἀρν ., κ . τ . λ .).
Besides distinguished virginity, in Rev_14:5 another peculiar perfection is mentioned, which that multitude had manifested in their earthly life ( εὑρέθη , aor.); viz., perfect truthfulness never clouded by a lie. The expression ψεῦδος [3462] is to be taken in its general sense, and not to be limited to the lies of idolatry,[3463] heresy, or denial of Christ.[3464] A contrast is easily conceivable to the sphere of falsehood in which the seducing false prophet[3465] moves, with the worshippers of the beast accepting his lies.[3466] Cf. also, in Rev_9:21, in an enumeration of the characteristic sins of the inhabitants of the earth, the juxtaposition of πορνεία and κλέμματα .[3467]
ἄμωμοι γάρ εἰσιν . The conclusion which stands especially in analogous relation to the immediately preceding special point, as the παρθ . γ . εἰσ ., Rev_14:4, to the immediately preceding clause,[3468] is, nevertheless, because of the comprehensive meaning of the predicate ἄμωμοι ,[3469] especially suitable for rounding the entire description (Rev_14:4-5).
[3445] Schriftbew, II. 2, p. 392.
[3446] On the expression ἐμολυνθ ., cf. Isa_59:3; 1Co_8:7; 2Co_7:1.
[3447] Cf. Fabricius, Cod. apocr. Vet. Test., II., pp. 92, 98 (where Joseph is called an ἀνήρ παρθένος ); Kypke, Observ. sacr. ad h. l. ( παρθένοννἰα from Nonnus, on Joh_19:26); Suidas, see on Αβελ .
[3448] N. de Lyra, Stern.
[3449] Cf. 2Co_11:2.
[3450] Victorin., Zeger, Coccejus, Grot., Vitr., Wolf; cf. also Züll.
[3451] Eichh., Beng., Hengstenb., who says that sexual intercourse, as legally defiling, is a figurative designation of sinful defilement in general.
[3452] Cf. also C. a Lap.
[3453] Beitr., p. 185.
[3454] De s. virg., c. 27. Opp. Antw., 1701, T. VI., p. 258.
[3455] Adv. Jovin., I. c. 40. Opp. Franeof, 1684, T. II., p. 34.
[3456] See above.
[3457] So also Neander, p. 543, who, from this mode of contemplation, properly recognizes a mark that the writer of the Apoc. is not identical with the Evangelist John.—If the exposition above given be acknowledged, it must also be maintained (against Ew. ii.) that the view, which, to the writer of the Apoc., is fundamental, of the impurity of all sexual intercourse, is significantly distinguished from what is said in Mat_19:11 sqq., 1Co_7:32; 1Co_7:34, since here, under the express presumption that sexual intercourse in marriage is an ordinance which is divine, and by no means in itself impure, it is asserted that certain circumstances can make a complete abstinence from marriage possible and necessary. Possibly the too far-reaching statement of the writer of the Apocalypse is occasioned by the fact that he wishes to emphasize in the highest degree the contrast with the worshippers of the beast, i.e., the Gentiles, with their sexual abominations.
[3458] Cf. Mat_10:38. Coccej., Grot., Vitr., Wolf, who recall the fact that the soldiers were accustomed to swear: ἀκολουθεῖν τοῖς στρατηγοῖς ὅποι ποτʼ ἅν ἅγωσιν [“to follow the generals whithersoever they would go”]. Beng., De Wette, Hengstenb., Ebrard, Ew. ii.
[3459] Cf. Rev_7:17.
[3460] Augustine, l. c., but he is not consistent; Andr., Züll., Stern.
[3461] Against De Wette, Hengstenb., who improperly appeal to Jam_1:18, where the express designation ἀπαρχ . τῶν αὐτοῦ κτισμάτων is given; cf. also Jer_2:3.
[3462] Cf. Rev_21:27.
[3463] Grot.: “They did not invoke the gods, which are not gods;” Beng.
[3464] Cf. Hengstenb.
[3465] Rev_13:14.
[3466] Cf. Ewald, Ebrard.
[3467] Cf., besides, 1Th_4:4 sq., and Rev_14:6.
[3468] See above.
[3469] Cf. Eph_1:4; Eph_5:27; Col_1:22.
The purpose of the entire vision (Rev_14:1-5), in connection with ch. 13, i.e., in contrast with what is there reported, is, as the exposition of the details proves, not that of showing how the Church abides in invincible glory opposed to the dragon,[3470] or how in the midst of the corrupt Church (ch. 13) the true Church still continues,[3471] or how the Lamb with his hosts stands ready to help by the side of the oppressed Church;[3472] but[3473] the manifestation of the blessed with the Lamb in eternal glory is intended to give believers who are on earth, and exposed to persecution on the part of the dragon, a pledge inspiring courage and patience (cf. Rev_14:11), that if they remain faithful they shall also attain to that glory.
[3470] Primas, Beda “The Church, rejoicing in her usual glory and number, encouraged for the conquest of the burdens of her oppression, with sublime joy of contemplation, celebrates at once, both with joy and invitation the conflicts of her King.” Cf. Calov., C. a Lap., etc.
[3471] Vitr.
[3472] Ewald: “The Messiah with his select saints prepared for war.”
[3473] Rev_7:9 sqq.
In every respect preposterous are the historical explanations in Coccejus,[3474] Vitr.,[3475] etc., according to which, especially, the one hundred and forty-four thousand are regarded as the Waldenses.
Christiani has interpreted the one hundred and forty-four thousand even as the woman preserved in the wilderness,[3476] and thus as the Church of the last times. The final Israelitic church is also understood[3477] by Luthardt.
[3474] Rev_14:4 : Voices against the worship of images, as the Council of Frankfort in the year 800, and other protests against papal errors.
[3475] The players on the harp are Wiclif, Hus, etc. The ῷδ . καιν ., Rev_14:3, is a confession of seemingly new contents, viz., the evangelical confession of the Bohemian brethren.
[3476] Rev_12:14.
[3477] Cf. Rev_7:4 sqq.
LXXV. Rev_14:4. οἱ μετὰ γυναικῶν , κ . τ . λ .