Revelation 14:2

“And I looked, and, lo” opens a new vision. The verb for “looked”, eídō, means properly to see, and John uses it to tell us that he saw this with his own eyes as God showed it to him. What he sees answers the chapter before. In Revelation 13 the beasts rule the earth and enforce a mark on the right hand or the forehead, and only those who bear it may buy or sell (Revelation 13:16–17). Revelation was written to believers in Asia Minor who were under pressure to worship the emperor, probably in the days of Domitian, and this vision of the Lamb and his people gave them hope before the angels’ messages of judgment that follow (Revelation 14:6–13).

The Lamb is Jesus Christ. The Greek word, arníon, is the diminutive of the ordinary word for a lamb, “a lambkin” or “little lamb”, and it is the name Revelation gives to Christ again and again. He is the Lamb who was slain and now lives, the one the Passover lamb pointed to (Exodus 12), and the one found worthy to open the scroll and carry out God’s judgment. Here he “stood”, the posture of someone who has won, who has authority and who is ready to act. The Lamb who died is on his feet.

Sion is the Greek form of Zion, the hill of Jerusalem where God dwelt among his people and the centre of Israel’s worship. God says in the second psalm that he has set his king on his holy hill of Zion (Psalm 2:6), and here that King stands there, risen, ascended and reigning. In this vision Sion is the heavenly Jerusalem, the true dwelling of God and his people, to which the letter to the Hebrews says believers have already come (Hebrews 12:22–24). The beasts hold the earth for a while, and the Lamb holds the mountain of God.

The beast marks his followers, and the Lamb’s people carry “his Father’s name”. The verb gráphō is the ordinary word “to write”, and what is written here is the name of God himself. In John’s world a name on the forehead could show whom a person belonged to or served, as with slaves, soldiers and those devoted to a god. The forehead is the most visible place on the body, so the name declares openly and without shame whose these people are.

The beast’s mark is forced on people for the sake of control. The Father’s name marks those who belong to God, under his protection and in a close relationship with him, and it stands against the beast’s mark as allegiance to God stands against allegiance to the beast. Scripture has spoken of such a mark before. In Ezekiel’s vision God has a mark set on the foreheads of the faithful in Jerusalem, so that they are spared (Ezekiel 9:4). At the very end of Revelation the promise is fulfilled for all God’s servants: they see his face, and his name is in their foreheads (Revelation 22:3–4).

The New Testament says the same of believers now. They are sealed with the Holy Spirit as God’s own (Ephesians 1:13–14) and have received the Spirit of adoption as his children (Romans 8:15). To carry the Father’s name is to be his, bought by the Lamb and kept by God.

In verse 2 John hears before he sees more. The word for voice, phōnḗ, means a sound, a tone or speech, and John compares this voice to two of the loudest sounds in creation. First it is “as the voice of many waters”, the roar of the sea or a great waterfall, a sound too large to hold back. The risen Christ spoke with that voice in Revelation 1:15, and Ezekiel heard the same sound of many waters (Ezekiel 43:2). Then it is “as the voice of a great thunder”. The word for thunder, brontḗ, is related to a word meaning to roar, and thunder in Scripture goes with God showing himself in power, as at Sinai (Exodus 19). A psalm joins the two pictures: the voice of the LORD is upon the waters, and the God of glory thunders (Psalm 29:3–4).

John leaves the speaker unnamed. It may be the voice of God himself or the sound of a great host in heaven, and its likeness to Christ’s voice in Revelation 1 ties it to him, whose authority and power were shown in full when he triumphed over principalities and powers (Colossians 2:15). Either way it comes “from heaven”, carrying all the authority of God’s throne over every power on earth, the beast included.

Then John hears “the voice of harpers harping with their harps”. The word kitharōidós joins the words for lyre and singer, and means one who sings to the lyre or harp. Harps belonged to Israel’s worship, in the temple and in the Psalms (Psalm 33:2, Psalm 150:3), and in heaven the four beasts and the elders fall before the Lamb with harps to sing his praise (Revelation 5:8–9). Worship around God’s throne fills Revelation, from the elders and living creatures of Revelation 4–5 to the great multitude of Revelation 7:9–12. The roar of waters and thunder joins with ordered and joyful music, which shows that God’s overwhelming power is put to the service of his praise.

“And they sung as it were a new song.” The verb áidō is simply to sing, and the 144,000 take an active part in heaven’s worship. “As it were” (hōs) means that John describes what he heard as a new song. The word for new, kainós, means “new”, and it can mean recent, as the new tomb was, or new and better than the old, and it carries the sense fresh, unused and novel. A song this new answers something God has newly done.

The new song runs through Scripture as the praise that follows a fresh act of deliverance. “Sing unto him a new song,” says Psalm 33:3, and David says that God put a new song in his mouth after he lifted him up (Psalm 40:3). Isaiah calls the ends of the earth to sing a new song to the LORD (Isaiah 42:10). Israel sang after the LORD brought them through the Red Sea (Exodus 15:1–18). In Revelation 5 the new song is sung to the Lamb who was slain and by his blood bought people for God out of every kindred, tongue, people and nation, and this song of the 144,000 is a song of that same redemption.

They sing “before the throne, and before the four beasts, and the elders”, in the court of heaven itself, the scene Isaiah and Ezekiel saw in their visions of God enthroned and surrounded by heavenly beings (Isaiah 6, Ezekiel 1). The four beasts (zōon, “living creatures”) guard God’s holiness and proclaim his glory (Revelation 4:6–8). The elders (presbýteros) are the twenty-four of Revelation 4:4, often taken to stand for the whole redeemed people of God, the twelve tribes and the twelve apostles together.

Verse 4 describes the 144,000, and three of its sentences open with “These”. The first says they “were not defiled with women; for they are virgins”. The verb molýnō means to soil or stain, and Scripture uses it of moral and spiritual uncleanness. The word parthénos means a maiden or virgin.

The second description is the heart of discipleship: “These are they which follow the Lamb whithersoever he goeth.” They go where he leads, in full obedience and trust, whatever the road costs them, even suffering and death. Jesus called for exactly this when he told anyone who would come after him to deny himself, take up his cross and follow him (Matthew 16:24). The Lamb is also the Good Shepherd. He goes before his sheep and they follow him, because they know his voice (John 10:4, John 10:27).

The third description repeats that they “were redeemed”, this time “from among men”, and calls them “the firstfruits unto God and to the Lamb”. The word aparchḗ means the first and best part of the harvest, which Israel offered to God as holy before the rest was gathered (Leviticus 23:10–14). Applied to these people it carries three things together. They are set apart and belong wholly to God and the Lamb. They are the choicest of his people, faithful when many fell away. And as the first sheaf promised the whole harvest, they are a pledge of the full harvest of the redeemed that God will gather into his kingdom. James says that God brought us forth by the word of truth to be a kind of firstfruits of his creatures (James 1:18).

Christ himself is “the firstfruits of them that slept” (1 Corinthians 15:20), the first to rise. His people are firstfruits through him, an offering presented to God because of what the Lamb has done.

“And in their mouth was found no guile.” The word dólos means a trick or bait, and so a wile, and it covers deceit, craft and subtilty. The 144,000 speak the truth, plainly and sincerely, with their whole heart in what they say. “Was found” tells us that their words were examined, and God found them sincere. The mouth (stóma) stands for a person’s speech, and speech shows the heart. This marks them off sharply from the world of Revelation 13, where the beast deceives them that dwell on the earth (Revelation 13:14).

In this they are like their Lord. Peter writes of Christ, “Who did no sin, neither was guile found in his mouth” (1 Peter 2:22). The followers of the Lamb have come to share the likeness of the spotless Lamb.

“For they are without fault before the throne of God.” The little word gár, “for”, gives the reason for what came before: no guile was found in them because they stand without fault before God. The word ámōmos means unblemished, without blame, without spot. It was used of the sacrifices Israel brought, which had to be “without blemish” to be accepted (Leviticus 22:21). Standing “before the throne of God” is the place of acceptance and fellowship with him, where the redeemed serve him day and night (Revelation 7:15).

Five verses carry the whole of salvation. The Lamb who was slain stands on Sion, the voice of heaven thunders, and the people he bought stand with him, sealed with God’s name, singing what he has done for them. Every good thing said of them goes back to him. Their name is his Father’s, their song is about his blood, their purity is his cleansing, their following is behind his steps, and their faultless standing is the gift he presents them with before the throne.

This vision was given to believers under pressure from a world that demanded another allegiance and marked its own. It shows them, and us, that the beast’s hour is short and the Lamb’s victory is certain. God knows his people by name and keeps every one of them. The new song is ours too, since we were bought with the same blood, and following the Lamb wherever he goes is the life he calls us to while we wait to stand with him on mount Sion.