VERSE 4 continued “These are the ones who were not defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being first fruits to God and to the Lamb.”
In our previous post we learned just who these “women” were, but now the question is asked:
At what point does this defilement begin?
It occurs after the Lord’s people find themselves in such human organizations and the light of truth has penetrated, revealing to them how God’s plan and character are being misrepresented by these women systems. When they hear the Lord’s Word say, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues” (Rev. 18:4), it behooves them to respond. If one refuses to obey the light granted by God and the voice of His truth, then defilement of conscience begins at that point.
Whoever—for family, social, or financial reasons—holds to that which is built upon a wrong principle traduces the divine character and plan; and if affirmative action is not taken, such a one will prove unworthy of being counted an over-comer and will thus fail to have part in the “first resurrection” (Rev. 20:5). Even though many were in the nominal Church down through the age—even though the wheat and the tares did grow together until the time for separation—the true wheat class has never been in harmony with sectarianism (Matt. 13:24–30,37–43).
In the parable of the Wise and Foolish Virgins, the wise represent the Little Flock and the foolish picture the Great Company (Matt. 25:1–12). All are virgins in the parable, but five are foolish. Hence there are different types of virgins. The context of Rev 14:4 does not include the foolish virgin class, however. The virgins of the Apocalypse are specially redeemed . . . God’s chosen elect.
They are special virgins because they “follow the Lamb whithersoever he goes” and are “NOT defiled with women.” They are not defiled (joined) with sectarianism; they are not unduly influenced by other people’s opinions unless, of course, those opinions are in harmony with the Word of God.
The expression “These were redeemed from among men” was explained under Verse 3.
This redeemed company, being called “a first fruit” (singular—Sinaitic MS), signifies a very special class. It also indicates the completion of THAT number (144,000) and the conclusion of THAT harvest. “Of his own will begat he us with the word of truth, that we [the Very Elect and later the Great Company] should be a kind of first fruits [plural] of his creatures” (James 1:18).
The 144,000 on Mount Zion are again spoken of as a class already completed: “[These are they] which were redeemed [past tense] from the earth” (Verse 3) and “these are they which were not defiled [past tense]” (Verse 4).
There is a most fitting exception, however, for they are spoken of as “they which follow [present tense] the Lamb whithersoever he goes.” The use of the present tense in this setting does not signify they are following the Lamb on this side of the veil. Nay! The Little Flock are spoken of in their resurrected state, for,
Will not the saints continue, in the ages to come, to follow the Lamb whithersoever he goes?
During their earthly sojourn this very characteristic or attribute has operated on their consciences as a cleansing agent in maintaining their fidelity to the Master, in avoiding defilement, in preserving their virginity, even as the Apostle has said of those aspiring to be of the bride class: “Every man that hath this hope in him purifies himself, even as he is pure” (1 John 3:3).
VERSE 5 “And in their mouth was found no deceit, for they are without fault before the throne of God.”
The previous earthly sojourn of the elect class is commended, for “in their mouth was found no guile [no falsehood—Sinaitic MS].” This description contrasts markedly with the professions of the false prophet class (Rev. 13:14; 19:20). The Lord’s true saints are honest—not hypocritical—in their confession of faith. It would seem that the accompanying clause “for they are without fault [blame] before the throne of God” is also a reference to the finished course of their previous life here on earth. If this is the case, then perhaps the Greek word amomos, rendered “without fault,” might better be translated “blameless.”
Why?
Because that which is without fault or defect would be perfect, whereas to be blameless does not necessarily indicate perfection in thought, word, and deed; “blameless” signifies that which is without censure or imputation of fault. Certainly, all will agree that thenceforth, in their resurrected state, the saints will be both faultless and blameless.
As the Apostle Paul states, the bride class is being developed so “that he [Jesus] might present . . . to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph. 5:27). The Apostle Jude adds, “Now unto him [Jesus] that is able to keep you from falling, and to present you faultless [blameless] before the presence of his [the Father’s] glory with exceeding joy, To the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen” (Jude 24, 25).
In our next post we move on to the true beginning of Chapter 14 (Verse 6), and to the first view of the Harvest period.
