Rev 5:9, 14:3-4 | Barnes | STEP | Verse 9. And they sung a new song . Compare . New in the sense that it is a song consequent on redemption, and distinguished therefore from the songs sung in heaven before the work of redemption was consummated. We may suppose that songs of adoration have always been sung in heaven; we know that the praises of God were celebrated by the angelic choirs when the foundations of the earth were laid, ( ) but the song of redemption was a different song, and is one that would never have been sung there if man had not fallen, and if the Redeemer had not died. This song strikes notes which the other songs do not strike, and refers to glories of the Divine character which but for the work of redemption would not have been brought into view. In this sense the song was new; it will continue to be new in the sense that it will be sung afresh as redeemed millions continue to ascend to heaven. Compare . Thou art worthy to take the book , etc. This was the occasion or ground of the "new song," that by his coming and death he had acquired a right to approach where no other one could approach, and to do what no other one could do. For thou wast slain . The language here is such as would be appropriate to a lamb slain as a sacrifice. The idea is, that the fact that he was thus slain constituted the ground of his worthiness to open the book. It could not be meant that there was in him no other ground of worthiness, but that this was that which was most conspicuous. It is just the outburst of the grateful feeling resulting from redemption, that he who has died to save the soul is worthy of all honour, and is fitted to accomplish what no other being in the universe can do. However this may appear to the inhabitants of other worlds, or however it may appear to the dwellers on the earth who have no interest in the work of redemption, yet all who are redeemed will agree in the sentiment that He who has ransomed them with his blood has performed a work to do which every other being was incompetent, and that now all honour in heaven and on earth may appropriately be conferred on him. And hast redeemed us . The word here used--αγοραζω--means properly to purchase, to buy; and is thus employed to denote redemption, because redemption was accomplished by the payment of a price. On the meaning of the word, . To God . That is, so that we become his , and are to be henceforward regarded as such; or so that he might possess us as his own. . This is the true nature of redemption, that by the price paid we are rescued from the servitude of Satan, and are henceforth to regard ourselves as belonging unto God. By thy blood . . This is such language as they use who believe in the doctrine of the atonement, and is such as would be used by them alone. It would not be employed by those who believe that Christ was a mere martyr, or that he lived and died merely as a teacher of morality. If he was truly an stoning sacrifice, the language is full of meaning; if not, it has no significance, and could not be understood. Out of every kindred . Literally, "of every tribe "--φυλης. The word tribe means properly a comparatively small division or class of people associated together.-- Professor Stuart . It refers to a family, or race, having a common ancestor, and usually associated or banded together--as one of the tribes of Israel; a tribe of Indians; a tribe of plants; a tribe of animals, etc. This is such language as a Jew would use, denoting one of the smaller divisions that made up a nation of people; and the meaning would seem to be, that it will be found ultimately to be true that the redeemed will have been taken from all such minor divisions of the human family--not only from the different nations , but from the smaller divisions of those nations. This can only be true from the fact that the knowledge of the true religion will yet be diffused among all those smaller portions of the human race; that is, that its diffusion will be universal. And tongue . People speaking all languages. The word here used would seem to denote a division of the human family larger than a tribe but smaller than a nation. It was formerly a fact that a nation might be made up of those who spoke many different languages--as, for example, the Assyrian, the Babylonian, or the Roman nations. Compare . The meaning here is, that no matter what language the component parts of the nations speak, the gospel will be conveyed to them, and in their own tongue they will learn the wonderful works of God. Compare . And people . The word here used--λαος--properly denotes a people considered as a mass , made up of smaller divisions--as an association of smaller bodies--or as a multitude of such bodies united together. It is distinguished from another word commonly applied to a people--δημος--for that is applied to a community of free citizens, considered as on a level, or without reference to any minor divisions or distinctions. The words here used would apply to an army, considered as made up of regiments, battalions, or tribes; to a mass-meeting, made up of societies of different trades or professions; to a nation, made up of different associated communities, etc. It denotes a larger body of people than the previous words; and the idea is, that no matter of what people or nation , considered as made up of such separate portions, one may be, he will not be excluded from the blessings of redemption. The sense would be well expressed by saying, for instance, that there will be found there those of the Gaelic race, the Celtic, the Anglo-Saxon, the Mongolian, the African, etc. And nation . εθνους. A word of still larger signification; the people in a still wider sense; a people or nation considered as distinct from all others. The word would embrace all who come under one sovereignty or rule: as, for example, the British nation, however many minor tribes there may be; however many different languages may be spoken; and however many separate people there may be--as the Anglo-Saxon, the Scottish, the Irish, the people of Hindustan, of Labrador, of New South Wales, etc. The words here used by John would together denote nations of every kind, great and small; and the sense is, that the blessings of redemption will be extended to all parts of the earth. (b) "new song" (c) "blood" (d) "kindred"

Revelation of John 5:9

Verse 9. And they sung a new song. Compare Rev 14:3. New in the sense that it is a song consequent on redemption, and distinguished therefore from the songs sung in heaven before the work of redemption was consummated. We may suppose that songs of adoration have always been sung in heaven; we know that the praises of God were celebrated by the angelic choirs when the foundations of the earth were laid, (Job 38:7) but the song of redemption was a different song, and is one that would never have been sung there if man had not fallen, and if the Redeemer had not died. This song strikes notes which the other songs do not strike, and refers to glories of the Divine character which but for the work of redemption would not have been brought into view. In this sense the song was new; it will continue to be new in the sense that it will be sung afresh as redeemed millions continue to ascend to heaven. Compare Ps 40:3, 96:1, 144:9, Isa 42:10.

Thou art worthy to take the book, etc. This was the occasion or ground of the "new song," that by his coming and death he had acquired a right to approach where no other one could approach, and to do what no other one could do.

For thou wast slain. The language here is such as would be appropriate to a lamb slain as a sacrifice. The idea is, that the fact that he was thus slain constituted the ground of his worthiness to open the book. It could not be meant that there was in him no other ground of worthiness, but that this was that which was most conspicuous. It is just the outburst of the grateful feeling resulting from redemption, that he who has died to save the soul is worthy of all honour, and is fitted to accomplish what no other being in the universe can do. However this may appear to the inhabitants of other worlds, or however it may appear to the dwellers on the earth who have no interest in the work of redemption, yet all who are redeemed will agree in the sentiment that He who has ransomed them with his blood has performed a work to do which every other being was incompetent, and that now all honour in heaven and on earth may appropriately be conferred on him.

And hast redeemed us. The word here used--αγοραζω--means properly to purchase, to buy; and is thus employed to denote redemption, because redemption was accomplished by the payment of a price. On the meaning of the word, 2Pet 2:1.

To God. That is, so that we become his, and are to be henceforward regarded as such; or so that he might possess us as his own. 2Cor 5:15. This is the true nature of redemption, that by the price paid we are rescued from the servitude of Satan, and are henceforth to regard ourselves as belonging unto God.

By thy blood. Acts 20:28. This is such language as they use who believe in the doctrine of the atonement, and is such as would be used by them alone. It would not be employed by those who believe that Christ was a mere martyr, or that he lived and died merely as a teacher of morality. If he was truly an stoning sacrifice, the language is full of meaning; if not, it has no significance, and could not be understood.

Out of every kindred. Literally, "of every tribe"--φυλης. The word tribe means properly a comparatively small division or class of people associated together.--Professor Stuart. It refers to a family, or race, having a common ancestor, and usually associated or banded together--as one of the tribes of Israel; a tribe of Indians; a tribe of plants; a tribe of animals, etc. This is such language as a Jew would use, denoting one of the smaller divisions that made up a nation of people; and the meaning would seem to be, that it will be found ultimately to be true that the redeemed will have been taken from all such minor divisions of the human family--not only from the different nations, but from the smaller divisions of those nations. This can only be true from the fact that the knowledge of the true religion will yet be diffused among all those smaller portions of the human race; that is, that its diffusion will be universal.

And tongue. People speaking all languages. The word here used would seem to denote a division of the human family larger than a tribe but smaller than a nation. It was formerly a fact that a nation might be made up of those who spoke many different languages--as, for example, the Assyrian, the Babylonian, or the Roman nations. Compare Dan 3:29, 4:1. The meaning here is, that no matter what language the component parts of the nations speak, the gospel will be conveyed to them, and in their own tongue they will learn the wonderful works of God. Compare Acts 2:8-11.

And people. The word here used--λαος--properly denotes a people considered as a mass, made up of smaller divisions--as an association of smaller bodies--or as a multitude of such bodies united together. It is distinguished from another word commonly applied to a people--δημος--for that is applied to a community of free citizens, considered as on a level, or without reference to any minor divisions or distinctions. The words here used would apply to an army, considered as made up of regiments, battalions, or tribes; to a mass-meeting, made up of societies of different trades or professions; to a nation, made up of different associated communities, etc. It denotes a larger body of people than the previous words; and the idea is, that no matter of what people or nation, considered as made up of such separate portions, one may be, he will not be excluded from the blessings of redemption. The sense would be well expressed by saying, for instance, that there will be found there those of the Gaelic race, the Celtic, the Anglo-Saxon, the Mongolian, the African, etc.

And nation. εθνους. A word of still larger signification; the people in a still wider sense; a people or nation considered as distinct from all others. The word would embrace all who come under one sovereignty or rule: as, for example, the British nation, however many minor tribes there may be; however many different languages may be spoken; and however many separate people there may be--as the Anglo-Saxon, the Scottish, the Irish, the people of Hindustan, of Labrador, of New South Wales, etc. The words here used by John would together denote nations of every kind, great and small; and the sense is, that the blessings of redemption will be extended to all parts of the earth.

(b) "new song" Rev 13:3 (c) "blood" Acts 20:28, Eph 1:7, Heb 9:12, 1Pet 1:18,19 (d) "kindred" Rev 7:9

Revelation of John 14:3-4

Verse 3. And they sung as it were a new song. Rev 5:9. It was proper to call this "new," because it was on a new occasion, or pertained to a new object. The song here was in celebration of the complete redemption of the church, and was the song to be sung in view of its final triumph over all its foes. Compare Barnes on "Re 7:9"; Rev 7:10.

Before the throne. The throne of God in heaven. Rev 4:2.

And before the four beasts. Rev 4:6-8.

And the elders. Rev 4:4.

And no man could learn that song, etc. None could understand it but the redeemed. That is, none who had not been redeemed could enter fully into the feelings and sympathies of those who were. A great truth is taught here. To appreciate fully the songs of Zion; to understand the language of praise; to enter into the spirit of the truths which pertain to redemption; one must himself have been redeemed by the blood of Christ. He must have known what it is to be a sinner under the condemnation of a holy law; he must have known what it is to be in danger of eternal death; he must have experienced the joys of pardon, or he can never understand, in its true import, the language used by the redeemed. And this is only saying what we are familiar with in other things. He who is saved from peril; he who is rescued from long captivity; he who is pardoned at the foot of the scaffold; he who is recovered from dangerous illness; he who presses to his bosom a beloved child just rescued from a watery grave, will have an appreciation of the language of joy and triumph which he can never understand who has not been placed in such circumstances: but of all the joy ever experienced in the universe, so far as we can see, that must be the most sublime and transporting which will be experienced when the redeemed shall stand on Mount Zion above, and shall realize that they are saved.

(f) "new song" Rev 15:3 (g) "one hundred and forty-four thousand" Rev 14:1 Verse 4. 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 men; 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 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 Barnes on "Ac 15:20; Ro 1:24-32; 1Co 6:18; Heb 13:4". See also 1Cor 5:1, 6:13, Gal 5:19, Eph 5:3, Col 3:5, 1Thes 4:3, This passage cannot be adduced in favour of celibacy, whether among the clergy or laity, or in favour of monastic principles in any form; for the thing that is specified is that they were not "defiled with women," and a lawful connexion of the sexes, such as marriage, is not defilement. Heb 13:4. The word here rendered defiled--εμολυνθησαν, from μολυνω--is a word that cannot be applied to the marriage relation. It means properly to soil, to stain, to defile. 1Cor 8:7: "Their conscience being weak, is defiled." Rev 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 favour of celibacy. It is a word that is properly expressive of illicit 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. παρθενοι. This 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 that which 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 De Wette, in loc., "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 favour 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 dishonourable;

(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 counsellor and their guide. Jn 10:3, Jn 3:27.

Whithersoever he goeth. As sheep follow the shepherd. Compare Ps 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 heathen 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, (Jn 1:13;) not on the ground of their own works, (Tit 3:5;) but because they are redeemed unto God by the blood of his Son. Rev 5:9; Rev 5:10. 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, 1Cor 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 peculiarly 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 honouring him as their Redeemer, and showing forth his glory.

(h) "virgins" Song 1:3, 6:8, 2Cor 11:2 (a) "follow the lamb" Jn 10:27 (1) "redeemed" "bought" 1Cor 6:20 (b) "first fruits" Jas 1:18