5.  And in their mouth was found no guile:  for they are without fault before the throne of God.

Vs. 4, 5.—­These 144,000 worshippers are farther distinguished by their chastity.  Betrothed to the Lord Christ from eternity, they were married to him in time. (Hosea ii. 19, 20; Rom. vii. 4; Cor. xi. 2.) Indeed the marriage covenant is employed throughout the Bible, to shadow forth the union between Christ and believers. (See Is. liv. 5; Jer. xxxi. 32; Hos. ii. 2; Rev. xxi. 2) This analogy pervades the 45th Psalm and the Song of Solomon.  Idolatry is therefore adultery; and superstition, will-worship and human inventions, as means of grace or of communion with God, are fornication. (Ezek. xxiii. 27.) Accordingly, the “kings of the earth” are charged with this crime, (ch. xviii. 3.) Hence, it is plain that this company with the Lamb are such as do not receive or “teach for doctrines the commandments of men,” nor submit to a “voluntary humility and worshipping of angels, (Col. ii. 18,) “for they are virgins.” (Ps. xlv. 14.) They are distinguished for “sound doctrine and the power of godliness.”  “A man that is a heretic, after the first and second admonition,” they “reject.” (Titus iii. 10.) They cannot be indifferent to truth and error; and they may be known by their love for practical, but especially doctrinal, preaching.  They frequent the ministry of those who “give attendance to reading, to exhortation, to doctrine.” (1 Tim. iv. 13.)

“These follow the Lamb.” (John x. 4, 27.) Next after self-denial, taking up the cross, becomes the test of discipleship. (Matt. xvi. 24, 25.) Suffering is the most trying and most difficult part of a Christian’s obedience.  But mere suffering for one’s religion is no evidence that his religion is scriptural.  Nor is punishment endured for religion persecution; but suffering “for righteousness’ sake, or for Christ’s sake,” is persecution.  And this is what is implied in “following the Lamb whithersoever he goeth.”  Not suffering, but the cause for which he suffers, makes a Christian martyr.  All these 144,000 are martyrs in principle and intention.

Besides, “these were redeemed (bought) from among men.”  Purchase supposes contract,—­a price fixed and paid.  This ransom is both from debt and crime,—­from bondage, sin and penalty.  The Lamb is their surety.  With his blood he “redeemed them to God,” (ch. v. 9; 1 Pet. i. 19.) An atonement which does not reconcile, a redemption which does not save, must be an atonement and a redemption without a compact.  Hence the covenant of grace, and Christ’s engagement as surety in that covenant, determine the extent of the atonement; for without compact no sinner could be saved! But such is the liberal doctrine of the boasted Roman Catholic Church, and such the sandy foundation of that “general and doubtsome faith” which the witnesses renounce.  However numerous these followers of the Lamb may seem to be, they are no more than “the first fruits.”  But the first fruits are part of the coming harvest, and an assured pledge of a larger ingathering.  Their numbers were to be greatly augmented by the Reformation, and still further in the millennial era.