Gr. aparchē, “first fruits,” related to the verb aparchomai, “to make a beginning [in sacrifice],” “to offer first fruits.” The ancient Israelites offered first fruits to the Lord, both as personal (Deut. 26:1-11) and as national (Lev. 23:10, 17) offerings. The offering of the first fruits was an acknowledgement of the goodness of God in giving the harvest. The national offering also had typical significance (see on 1 Cor. 15:20).

Applied to the 144,000, the term “first-fruits” may be understood in two ways.

 1. As being the first installment, or pledge, of the great harvest. The 144,000 are those who are victors in the great conflict with the beast and his image (see on ch. 14:1). From this struggle they are delivered and are now safe before the throne of God. “These, having been translated from the earth, from among the living, are counted as ‘the firstfruits unto God and to the Lamb’” (GC 649).

 2. As meaning simply “gift,” or “offering.” In the LXX aparchē is most frequently the translation of the Heb. terumah, “a contribution,” “an offering.” In Ex. 25:2, 3 terumah is used for the contribution of the children of Israel for the building of the sanctuary.

 Frequently terumah describes the “heave offering” (see Num. 5:9, where the LXX has aparchē). Ancient inscriptions show that aparchē was commonly used for a “gift” to a goddess, without any reference to time. Where aparchē is the translation of terumah there is also no reference to time.

The 144,000 may thus be considered as “firstfruits” either in the sense of being a part of a larger harvest or in the sense of being a gift, or offering, to God.

 See on v. 3.

This seems to point to some special privilege the 144,000 will have, the details concerning which are not revealed and hence are a matter of conjecture.

 Compare on ch. 7:14-17.

 Gr. parthenoi, a term used of both men and women, here of men. This is clear both from the Greek and from the figure of “virgins” not being defiled with “women.” Because the whole passage is metaphorical, literal virginity, whether of men or of women, is not the point under consideration. If it were, this passage would contradict other scriptures that commend marriage and the marriage relation (see on 1 Cor. 7:1-5). The saints are here called virgins because they have either kept themselves aloof from Babylon or no longer have dealings with her (see on Rev. 18:4). They have refused any connection with Babylon and her daughters at the time when these have become the agents of Satan in his final effort to eradicate the saints (see on ch. 13:15). They were not defiled by association with this union of religious elements rallied by Satan, though they may formerly have belonged to one of the various bodies now amalgamated.

 A woman is often used in Scripture to represent a church, a pure woman the true church and an immoral woman the apostate church (see on ch. 12:1). In ch. 17:1-5 (see comment there) the Church of Rome and various apostate churches who follow in her footsteps are symbolized by an impure woman and her daughters. It is to these churches that the prophet here doubtless refers (see above on “defiled”).

 Gr. molunō, “to defile,” “to stain,” “to soil” such things as the conscience (1 Cor. 8:7) or clothing (Rev. 3:4). Here doubtless the reference is, figuratively, to the defilement of illicit relationships (see below on “virgins”). The tense of the Greek verb may be significant. It refers the action to a specific point, or period, of time, here doubtless to the time when the coalition of religious elements, symbolized by “women” (see below on “women”) will bring every pressure to bear upon the saints to renounce their fealty to God and His commandments and to join their organization (see on chs. 16:14; 17:2, 6). Any yielding would be an act of defilement. Now standing victoriously upon Mt. Zion, the saints are commended for their fidelity.