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1.) Deu 6:4, “Hear, Israel! The LORD is our God, the LORD is one.”
Cambridge Bible for Schools and Colleges
4. Hear, O Israel] So Deuteronomy 9:1; Deuteronomy 20:3, and similarly Deuteronomy 4:1, Deuteronomy 6:3; and nowhere else in the Hexateuch. The Sg. is to be explained as in Deuteronomy 5:1; but the continuance of the Sg. through the rest of this section is (especially if it is to follow immediately on Deuteronomy 6:1, see above) analogous to the appearance of the Sg. of the Decalogue in a Pl. context. There, as here, Moses uses the Pl. address for his own words, but quotes what God gave him at Ḥoreb in the Sg.
the Lord our God is one Lord] As the R. V. marg. shows, this is one of four possible translations of the elliptic Hebrew: Jehovah our-God, Jehovah One. The other three are: Jehovah our God, Jehovah is One; Jehovah is our God, Jehovah is One; Jehovah is our God, Jehovah alone. But the four are resolvable into these two: First, Jehovah our God is One, an expression of His unity, appropriate at a time when we know from Jeremiah that by the multiplication of His shrines the people of Judah conceived Him, as Baal or Ashtoreth was conceived, not as One, but as many deities with different characteristics and powers over different localities, cp. Jeremiah 2:28. Second, Jehovah is our God alone: i.e. Israel’s only God, cp. Zechariah 14:9; Song of Solomon 6:9; 1 Chronicles 29:1. These passages are all post-exilic, and in the first two one may mean unique, but that here it means only (for Israel) is probable from the following verse. Some interpreters take the verse as ‘a great declaration of monotheism’ (so Driver). But had that been the intention of the writer the clause would have run ‘Jehovah is the God, Jehovah alone.’ The use of the term our-God shows that the meaning simply is Jehovah is Israel’s only God. Nothing is said as to the existence or non-existence of other gods, and the verse is therefore on an equality with Deuteronomy 5:7, the First Commandment, and with Deuteronomy 7:9, which implies no more than that Jehovah is a or the God indeed; cp. the curious Deuteronomy 4:19 b which seeks to reconcile His sovereignty with the fact that other gods are worshipped by other nations. Only in Deuteronomy 4:35; Deuteronomy 4:39 does an explicit declaration of monotheism appear in Deut.; it is to be remembered, however, that on other grounds the post-exilic date of these verses is possible1[126]. At the same time the phrase used here lends itself readily to the expression of an absolute monotheism, which later ages of a wider faith read into it. It is interesting to compare with our verse St Paul’s statement 1 Corinthians 8:4-6; we know that no idol is anything in the world and that there is no God but one; for though there be that are called gods …; as there be gods many and lords many, yet to us there is One God, the Father, of whom are all things. Note even here yet to us!
[126] This is not meant to imply that some in Israel had not thrown off belief in the reality of other gods before the Exile. Jeremiah certainly had: e.g. Deuteronomy 2:11.
4–9. The Essential Creed and Duty of Israel, with enforcement of them. Known from its initial word as The Shĕma‘ (= Hear), this section (along with Deuteronomy 11:13-21 and Numbers 15:37-41) ‘has been for many ages the first bit of the Bible which Jewish children have learned to say and to read, just as it has for many ages formed the confession of faith among all members of the brotherhood of Judaism’ (C. G. Montefiore, The Bible for Home Reading, Pt i. 127). The later law required its recital by a Jew twice daily; for particulars see Schürer, Gesrh. des jüd. Volkes, § 27 and Appendix (3rd Germ. ed. ii. 459 f.; E.T. Div. ii. Vol. ii. pp. 77, 84). The LXX inserts before it a longish title1[125], which shows how late this editorial practice of inserting titles to important sections of Deut. continued, and explains some similar headings in the Heb. text.
[125] ‘And these are the statutes and the judgements which the Lord commanded to the children of Israel, when they were coming out of the land of Egypt.’”
God is ONE, there is no other. God is not only ONE, God is number ONE. God is before everyone or anything, God is above all. God has supremacy. God has absolute power.
2.) Mat 28:19, “Go, therefore, and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.”
Verse 19. - Go ye therefore (οϋν). The illative particle is perhaps spurious, but it is implied by what has preceded. It is because Jesus has plenary authority, and can delegate power to whom he will, that he confers the following commission. He is addressing the eleven apostles, of whom alone St. Matthew makes mention (ver. 16); but as they personally could not execute the grand commission in all its extent and duration, he lays his commands upon their representatives and successors in all ages. They were to go forth, and carry the gospel throughout the world. Doubtless herein is implied the duty of all Christians to be in some sense missionaries, to use their utmost efforts to spread abroad the knowledge of Christ, and to make men obedient to his Law. The propagation of the gospel is a work for all in their several spheres. Teach; docete (Vulgate). These are unfortunate renderings of the verb μαθητεύσατε, which means, "make disciples." Teaching is expressed in ver. 20, as one of the elements or components of full discipleship. The imperative aorist μαθητεύσατε is, as it were, decomposed by the two following present participles, "baptizing" and "teaching." In the case of infants the process is exactly what is here represented; they are admitted into the Christian society by baptism, and then instructed in faith and duty. Adults have to be instructed before baptism; but they form a small minority in most Christian communities, where, generally, infant baptism is the rule, and would be regarded rather as exceptions. Teaching alone is not stated by the Lord to be the only thing necessary to convert an unbeliever into a Christian; this is effected by the grace of God applied as Christ proceeds to explain. All nations (πάντα τὰ ἔθνη αλλ τηε νατιονσ). The apostles were no longer to go only to "the lost sheep of the house of Israel" (Matthew 10:6); they were to Christianize all the nations of the world, Jew and Gentile alike. The gospel is adapted to all the varying minds and habits of men, barbarous and civilized, near and remote, ignorant or cultivated; and it is the duty and privilege of Christ's ministers to make it known and acceptable in all quarters of the globe. Baptizing them; i.e. individuals of all the nations. The present participle denotes the mode of initiation into discipleship. Make them disciples by baptizing them. Christ thus explains his mysterious announcement to Nicodemus (John 3:5), "Except a man be born of water and the Spirit, he cannot enter into the kingdom of God." To the disciples the notion of baptism was no new thing. As a rite typifying the cleansing of the heart and the purpose of leading a new life, it had been long practised in the case of proselytes to the Jewish faith; they had seen it employed by John the Baptist (Matthew 3:6), and had used it themselves (John 4:1, 2). Christ adopts the old rite, gives it a new solemnity, a most sacred formula of administration, a new meaning, new spiritual effects. The persons to whom and in whose presence he spoke would understand his injunction as applicable to all who were capable of its reception, children and adults, the subjects of the initiatory ceremony of proselytism. There was no need of closer specification. Or, if any such instruction was needed, the rules concerning circumcision would be a sufficient guide. In (εἰς, into) the Name of the Father, and of the Son, and of the Holy Ghost. Our version follows the Vulgate, in nomine, which does not give the right force to the expression. The phrase does not mean merely invoking the Name, under the sanction of the great Name, but something more than this. It signifies into the power and influence of the Holy Trinity, into faith in the three Persons of God, and the duties and privileges consequent on that faith, into the family of God and obedience unto its Head. The "into" shows the end and aim of the consecration of baptism. The "Name" of God is that by which he is known to us - that which connotes his being and his attributes, that by which there exists a conscious connection between God and ourselves (comp. Matthew 18:20). So being baptized into the Name of God implies being placed in subjection to and communion with God himself, admitted into covenant with him. It is to be observed that the term is "name," not "names," thus denoting the unity of the Godhead in the trinity of Persons. The Lord's words have always been taken as the formula of baptism, and have in all ages been used in its administration. The three Divine Persons were revealed at the baptism of Jesus (Matthew 3:16, 17); they are invoked at every Christian baptism. It is true that we read, in the early Church, of persons being baptized "in the Name of the Lord Jesus," and "in the Name of the Lord" (Acts 8:16; Acts 10:48); but this expression by no means assumes that the names of the other Divine Persons were not used; it denotes that the converts were admitted into the religion which Jesus instituted, in fact, were made Christians. The above formula has from primitive times been considered indispensable for the valid administration of this sacrament (see 'Apost. Can.,' 41; Tertull., 'De Bapt.,' 13; Justin Martyr, 'Apol.,' 1:79). "From this sacred form of baptism," says Bishop Pearson, "did the Church derive the rule of faith, requiring the profession of belief in the Father, Son, and Holy Ghost, before they could be baptized in their Name" ('On the Creed,' art. 1.). Matthew 28:19.”
Mat 16:21, “From that time Jesus began to point out to His disciples that it was necessary for Him to go to Jerusalem and to suffer many things from the elders, chief priests, and scribes, and to be killed, and to be raised up on the third day.”
1Co 15:4, “and that He was buried, and that He was raised on the third day according to the Scriptures.”
And that he was buried - That is, evidently according to the Scriptures; see Isaiah 53:9.
And that he rose again the third day ... - That is, that he should rise from the dead was foretold in the Scriptures. It is not of necessity implied that it was predicted that he should rise "on the third day," but that he should rise from the dead. See the argument for this stated in the discourse of Peter, in Acts 2:24-32. The particular passage which is there urged in proof of his resurrection is derived from Psalm 16:1-11.”
1Th 5:23, “Now may the God of peace Himself
sanctify you entirely; and may your spirit and soul
and body be kept complete, without blame at the coming of our Lord Jesus Christ.”
Mankind is a tripartite: spirit and soul and body.
Ellicott's Commentary for English Readers
(23) And.—The logic of such an expression as, “Do this, and may you be happy,” lies in the writer’s own connection with both the command and the prayer: “I bid you abstain from every evil kind of thing, and I pray that God Himself may enable you to keep the commandment.”
The very God of peace.—In more usual English, “the God of peace Himself:” the contrast is between the futile efforts after holiness of which they in themselves were capable, and the almighty power of sanctification exercised by God. This sanctification (which is the special work of the Third Person) is here ascribed to the First Person of the Holy Trinity, from whom the Holy Ghost proceeds. He is called (as in Hebrews 13:20) the “God of peace,” not in reference to any dissensions between the Thessalonians (1Thessalonians 5:13), but because of the peace which His sanctification brings into the soul, so that it fears neither temptation’s power nor persecution’s rage. (Comp. the Second Collect for Evensong).
Sanctify you wholly.—Rather, sanctify you whole. The idea is rather that of leaving no part unsanctified, than that of doing the work completely so far as it goes: thus it serves to introduce the next sentence, which explains it.
And I pray God.—If there were need of any insertion, it should have been “We pray God:” Silas and Timothy are never forgotten throughout.
Spirit and soul and body.—This is St. Paul’s fullest and most scientific psychology, not merely a rhetorical piling up of words without any particular meaning being assigned to them. Elsewhere, he merely divides man according to popular language, into two parts, visible and invisible, “body and spirit” (1Corinthians 6:20; 1Corinthians 7:34, et al.); the division into “body and soul” he never uses. (Comp. Note on 1Corinthians 2:14.) The “spirit” (pneuma) is the part by which we apprehend realities intuitively—i.e., without reasoning upon them; with it we touch, see, serve, worship God (John 4:23-24; Romans 1:9; 1Corinthians 6:17; Revelation 1:10, et al.); it is the very inmost consciousness of the man (see, e.g., 1Corinthians 2:11); it is the part of him which survives death (Hebrews 12:23; 1Peter 3:19; comp. Luke 23:46; Acts 7:59). The “soul.” (psyche) includes the intellect, the affections, and the will: and it is of the very essence of the gospel to force sharply upon men the distinction between it and the spirit (Hebrews 4:12). Low-living men may have soul (i.e., intellect, affection, will) in abundance, but their spirit falls into complete abeyance (Jude 1:19); the soul belongs altogether to the lower nature, so that when St. Paul uses the two-fold division, “body and spirit,” the soul is reckoned (not, probably, as Bishop Ellicott says on our present passage, as part of the spirit, but) as part of the body; and when St. Paul describes the “works of the flesh,” he includes among them such distinctly soul-sins as “heresies” (Galatians 5:20). Sanctification preserves all these three divisions entire, and in their due relation to each other; without sanctification, the spirit might be overwhelmed by the other parts gaining the predominance, which would, of course, eventually be the ruin both of “soul and body in hell” (Matthew 10:28. N.B., that our Lord says nothing of the destruction of the “spirit” in hell: the question is whether He there definitely meant to exclude “spirit,” or used “soul” popularly as including it). Where the New Testament writers acquired such a psychology cannot be determined, but it was probably derived from experimental knowledge of life, not from books, and all experience confirms its accuracy. Modern science tends more and more to show that “soul” is a function of “body.”
Unto the coming.—A mistranslation for “at the coming,” caused by the slight difficulty in understanding the true version. The idea is not so much that of their preservation from sin during the interval, but rather the writers hasten in eager anticipation to the Coming itself, and hope that the Thessalonians at the Coming will be found to have been preserved. “Blameless” should have been “blamelessly.””
3. ) Gen 49:28, “All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them. He blessed them, every one with the blessing appropriate to him.”
Gill's Exposition of the Entire Bible
All these are the twelve tribes of Israel,.... The twelve sons of Jacob before mentioned were heads of twelve tribes, who were afterwards seated, and had their part in the land of Canaan; there were indeed thirteen tribes, two springing from Joseph; but then the tribe of Levi had no part in the land of Canaan, which was divided into twelve parts; this shows that the above predictions respect not the persons of the patriarchs, but their tribes:
and this is it that their father spake unto them, and blessed them: the above is the sum and substance of what he had delivered in his patriarchal benediction of them, a little before his death; and though some of them, as Reuben, Simeon, and Levi, may seem rather to be cursed than blessed, yet the greater part of them were clearly and manifestly blessed; and what he said by way of correction and rebuke to the others, might be blessed to them for their good; nor is it improbable, that after he had delivered out the above predictions, he might wish for and implore a blessing on them all; and certain it is, that they all had a part in the blessing of Abraham, Isaac, and Jacob, as it related to the land of Canaan:
everyone according to his blessing he blessed them; according to the blessing which was appointed to them of God, and was in later times bestowed on them, Jacob under a spirit of prophecy was directed to bless them with, or to foretell what blessings should come upon them, and which accordingly did.
Rev 21:14, “And the wall of the city had twelve
foundation stones, and on them were the
twelve names of the twelve apostles of the Lamb.”
Cambridge Bible for Schools and Colleges
14. And the wall … twelve foundations] Probably each of the twelve sections into which the wall is divided by the gates rests on an enormous jewel, reaching from gate to gate. This symbolises the solidity as well as the beauty of the divine structure: and was itself symbolised by the enormous size of the stones used in the foundations of the earthly temple. See St Mark 13:1 and parallels. Had is literally having, a solecism like that of Revelation 21:12.
twelve names of the twelve apostles] Expressing the same doctrine as St Paul in Ephesians 2:20, and (probably) our Lord in St Matthew 16:18. It is absurd to suppose that there is any pointed insistance on the Apostles being only twelve, St Paul being excluded: to introduce thirteen or fourteen would have spoilt the symmetry characteristic of the whole vision. We might just as well say, that there ought to be thirteen gates for the thirteen tribes; counting Ephraim, Manasseh and Levi all as coordinate with the rest. Really, it is idle to ask whether the twelfth name was that of St Paul or St Matthias. St John does not notice his own name being written there, though of course it was (cf. St Luke 10:20); the Apostles are here mentioned in their collective and official, not in their individual character. (See on Revelation 5:5.)
of the Lamb] His identity is taken for granted with the Jesus of the earthly ministry, as in Revelation 14:1 with the Son of God.”
4.) Gen 6:3, “And the LORD said, “My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years.”
Ellicott's Commentary for English Readers
(3) And the Lord said.—As the Sethites are now the fallen race, it is their covenant Jehovah who determines to reduce the extreme duration of human life to that which, under the most favourable sanitary influences, might still be its normal length.
My spirit shall not always strive with man.—The meaning of this much-contested clause is really settled by the main purpose and context of the verse, which is the Divine determination to shorten human life. Whether, then, God’s spirit be the animating breath spoken of in Genesis 2:7; Genesis 7:22, whereby human life is sustained, or the spiritual part of man, his conscience and moral sense—God’s best gift to him—in opposition to his flesh, the struggle henceforward is not to be indefinitely prolonged. In the first case, the struggle spoken of is that between the elements of life and death in the body; in the second, it refers to the moral probation to which man is subject. The versions generally take the former meaning, and translate “shall not dwell,” or “abide “; but there is much in favour of the rendering “shall strive,” though the verb more exactly means to rule, preside over, sit as judge. Literally, then, it signifies that the Divine gift of life shall not rule in man “for ever;” that is, for a period so protracted as was antediluvian life. (Comp. Deuteronomy 15:17, &c.)
With man.—Heb., with the adam: spoken with especial reference to the Sethites.
For that he also is flesh.—So all the versions; but many commentators, to avoid an Aramaism which does not occur again till the later Psalms, translate, “in their erring he is (= they are) flesh.” But no reason for shortening human life can be found in this commonplace assertion; and if Abraham brought these records with him from Ur, we have an explanation of the acknowledged fact that Aramaisms do occur in the earlier portions of the Bible. Man, then, is “also” flesh, that is, his body is of the same nature as those of the animals, and in spite of his noble gifts and precedence, he must submit to a life of the same moderate duration as that allotted them.
Deu 34:7, “Moses was one hundred and twenty years old when he died. His eyes were not dim nor his natural vigor diminished.”
Gill's Exposition of the Entire Bible
And Moses was an hundred and twenty years old when he died,.... Which age of his may be divided into three equal periods, forty years in Pharaoh's court, forty years in Midian, and forty in the care and government of Israel, in Egypt and in the wilderness; so long he lived, though the common age of man in his time was but threescore years and ten, Psalm 90:10; and what is most extraordinary is:
his eyes were not dim; as Isaac's were, and men at such an age, and under, generally be:
nor his natural force abated; neither the rigour of his mind nor the strength of his body; his intellectuals were not decayed, his memory and judgment; nor was his body feeble, and his countenance aged; his "moisture" was not "fled" (m), as it may be rendered, his radical moisture; he did not look withered and wrinkled, but plump and sleek, as if he was a young man in the prime of his days: this may denote the continued use of the ceremonial law then to direct to Christ, and the force of the moral law as in the hands of Christ, requiring obedience and conformity to it, as a rule of walk and conversation, 1 Corinthians 9:21.”
5.) Gen 5:27, “So all the days of Methuselah were 969 years, and he died.”
Methuselah was the man who lived the longest.
Gill's Exposition of the Entire Bible
And all the days of Methuselah were nine hundred and sixty nine years, and he died,.... This was the oldest man that ever lived, no man ever lived to a thousand years: the Jews give this as a reason for it, because a thousand years is God's day, according to Psalm 90:4 and no man is suffered to arrive to that. His name carried in it a prediction of the time of the flood, which was to be quickly after his death, as has been observed; see Gill on Genesis 5:21. Some say he died in the year of the flood; others, fourteen years after, and was in the garden of Eden with his father, in the days of the flood, and then returned to the world (a); but the eastern writers are unanimous that he died before the flood: the Arabic writers (b) are very particular as to the time in which he died; they say he died in the six hundredth year of Noah, on a Friday, about noon, on the twenty first day of Elul, which is Thout; and Noah and Shem buried him, embalmed in spices, in the double cave, and mourned for him forty days: and some of the Jewish writers say he died but seven days before the flood came, which they gather from Genesis 7:10 "after seven days"; that is, as they interpret it, after seven days of mourning for Methuselah (c): he died A. M. 1656, the same year the flood came, according to Bishop Usher.”
6.) Rev 21:16, “The city is laid out as a square, its length being the same as its width; and he measured the city with his rod—twelve thousand stadia (about 1,400 miles); its length and width and height are equal.” (AMP)
The Scripture will silence forever unbelieving theologians and false Bible commentators who pontificate that the Holy City is not real but symbolize the Church. Rev 21:2, “And I saw the Holy city, New Jerusalem, coming down out of Heaven from God, arrayed like a bride adorned for her husband.”
The unbelieving theologians and false Bible commentators could not believe that God and Jesus Christ created such a huge Holy City -- 1,400 miles long, wide and high. It is written, the Holy City, New Jerusalem, coming down out of Heaven from God. The Church is the body of Christ built on earth. Mat 16:18
“And I also say to you that you are Peter, and upon this Rock I will build My church; and the gates of Hades will not overpower it.” 1Co 10:4, “and all drank the same spiritual drink, for they were drinking from a Spiritual Rock which followed them; and the Rock was Christ.” Jhn 17:6, “I have revealed Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have followed Your Word.” THE Church of Christ or the Wife of Christ is out of the world. Jhn 17:11, “I am no longer going to be in the world; and yet they themselves are in the world, and I am coming to You. Holy Father, keep them in Your name, the name which You have given Me, so that they may be one just as We are.” Jhn 17:16,
“They are not of the world, just as I am not of the world.”
Jhn 17:18, “Just as You sent Me into the world, I also sent them into the world.”
Mat 13:38, “and the field is the world; and as for the good seed, these are the sons of the Kingdom; and the weeds are the sons of the evil one.”
Jhn 7:7, “The world cannot hate you, but it hates Me because I testify about it, that its deeds are evil.”
Jhn 15:18-19, “If the world hates you, you know that it has hated Me before it hated you. “If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you.”
Remember the Word of Jesus, the Church is Christ chose out of the world.
Jhn 17:15-18, “I am not asking You to take them out of the world, but to keep them away from the evil one.
They are not of the world, just as I am not of the world.
Just as You sent Me into the world, I also sent them into the world.”
7.) Rev 14:1, “Then I looked, and behold, the Lamb was
standing on Mount Zion, and with Him 144,000 who had His name and the name of His Father written on their foreheads.”
Rev 14:3, “And they sang a new song before the throne and before the four living creatures and the elders; and no one was able to learn the song
except the 144,000 who had been purchased from the earth.”
Rev 14:4, “These are the ones who have not defiled
themselves with women, for they are celibate. These are the ones who follow the Lamb wherever He goes. These have been purchased from mankind as first fruits to God and to the Lamb.”
Rev 14:5, “And no lie was found in their mouths; they are blameless.”
Ellicott's Commentary for English Readers
THE CITADEL OF THE SAINTS AND THE SERVANTS OF THE LAMB.
(1) And I looked . . .—Better, And I saw, and behold, the Lamb (not “a Lamb:” it is the Lamb, the true Lamb of God, against whom the wild beast wages savage and subtle war) standing on the Mount Sion. The Saviour, the Lamb, in whose blood the saints have found their victory, is seen standing on the citadel of the heavenly city. Babylon is to be introduced (Revelation 14:8). In contrast, Zion, the chosen abode of God (Psalm 132:13-18), the type of the spiritual city whose citizens are true to the King (comp. Psalm 2:6; Psalm 74:2; Hebrews 12:22-24), is introduced. There are to be seen the Lamb, set as King upon the holy hill of Zion, and with Him the sealed ones, His faithful soldiers and servants. They are described as 144,000 in number: a number which represents the full growth of the choice ones of God, the true Israel of God. (See Note on Revelation 7:4.) These have their Father’s name on their foreheads: they can be recognised as children of God, (Comp. Note on Revelation 7:2-3, and Revelation 22:4.)”
Ellicott's Commentary for English Readers
(2) And I heard a voice . . .—Translate, And I heard a voice out of the heaven. The saints stand with their Lord, the Lamb, on Mount Zion, and just as of old a voice came from heaven bearing witness to Christ, so round the abode of the saints heavenly voices are heard, full of majesty, terribleness, and sweetness, as though the sounds of sea and thunder blended with the music of heavenly harps. We call to mind the magnificent 29th Psalm; there the saints, secure in Zion, hear all around them the voice of God in the thunder and in the sea, while in His safe sanctuary the saints can sing of His honour.”
Verse 3. - And they sung as it were a new song before the throne, and before the four beasts, and the elders. They sing; that is to say, the heavenly inhabitants. The four living beings; viz. those of Revelation 4:9, where see an explanation of the positions occupied, and of the nature and signification of the "living beings and the elders." The "new song," which can only be understood by the hundred and forty-four thousand, is (as explained by ver. 4) a song of victory won by those who have been tried in the world and subjected to temptations. And no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth; even they that had been purchased out of the earth (Revised Version). These only can know the song for the reason given above. The joys of heaven and the song of victory are not for those who have succumbed to the world. Revelation 14:3.”
Verse 4. - These are they which were not defiled with women; for they are virgins. There is little doubt that these words are intended in a spiritual sense. In the Old Testament the employment of the figure of adultery and fornication to denote spiritual unfaithfulness is common (cf. 2 Chronicles 21:11; Jeremiah 3:9, etc.). St. John elsewhere in the Apocalypse makes use of the same symbolism (cf. Revelation 2:20," That woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols;" also Revelation 17:5, 6). Similarly, also, St. John pictures the faithful Church as the bride adorned for her Husband the Lamb (Revelation 19:7, 8). So also St. Paul (2 Corinthians 11:2), "I espoused you as a chaste virgin to one Husband, Christ." Παρθένοι, "virgins," is a word equally applicable to men or women. This verse, therefore, seems to describe those who are free from spiritual impurity and unfaithfulness; those who have not worshipped the beast and his image. Alford, however, thinks the words should be understood literally. These are they which follow the Lamb whithersoever he goeth. These words describe the great source of the bliss of the redeemed, viz. that they are continually in the presence of Christ. This is their reward for following him on earth; but the words must not be taken as referring to the earthly course of the saints (as Bengel, De Wette, Hengstenberg, and others). These were redeemed from among men, being the firstfruits unto God and to the Lamb; these were purchased from among men, the firstfruits unto God and unto the Lamb. Some have erroneously concluded that a reference is made to a portion of the redeemed to whom special honour is conceded; or to some who attain to glory before the rest. The firstfruits were the best of their kind (Numbers 18:12), selected from the rest, and consecrated to the service of God. So the redeemed are the best of their kind; they who have proved themselves faithful to God, who voluntarily separated themselves from the world, and consecrated themselves to the service of God while in the world, and who are thus afterwards separated by him and consecrated to his service forever. Revelation 14:4.”
And in their mouth was found no guile - No deceit, fraud, hypocrisy. They were sincerely and truly what they professed to be - the children of God. This is the last characteristic which is given of them as redeemed, and it is not necessary to say that this is always represented as one of the characteristics of the true children of God. See the notes on John 1:47.
For they are without fault before the throne of God - The word here rendered "without fault" - ἄμωμοι amōmoi - means, properly, "spotless, without blemish," 1 Peter 1:19. See the notes on Colossians 1:22. This cannot be construed as meaning that they were by nature pure and holy, but only that they were pure as they stood before the throne of God in heaven - "having washed their robes, and made them pure in the blood of the Lamb." See the notes on Revelation 7:14. It will be certainly true that all who stand there will be, in fact, pure, for nothing impure or unholy shall enter there, Revelation 21:27.
The "design" of this portion of the chapter was evidently to comfort those to whom the book was addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in the time of John were suffering persecution, and, in the previous chapters, he had described more fearful trials yet to come on the church. In these trials, therefore, present and prospective, there was a propriety in fixing the thoughts on the final triumph of the redeemed - that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne. What could be better suited than this view to sustain the souls of the persecuted and the sorrowful? And how often since in the history of the church in the dark times of religious declension and of persecution - has there been occasion to seek consolation in this bright view of heaven? How often in the life of each believer, when sorrows come upon him like a flood, and earthly consolation is gone, is there occasion to look to that blessed world where all the redeemed shall stand before God; where all tears shall be wiped away from every face; and where there shall be the assurance that the last pang has been endured, and that the soul is to be happy forever?”
These are some numbers which matter to you and me.
Why many advocate a borderless world? Because their countries are so bad, corrupt, poor, and violent that they suffer shortages of even basic necessities. They are beset and infected with natural disasters and man-made disasters. For that reason millions of unlawful and useless migrants using Mexico as a free conduit to invade America. There are already 54 million illegal aliens already residing in America, mostly on welfare. Sadly, most administrations and the Congress have not fulfilled their responsibilities.