Chapter 15

His position on a cloud, indicates the arrival of the period when he is to be manifested in mid-heaven: “Behold he cometh with clouds; and every eye shall see him,” 1:7. “One like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion and glory and a kingdom, that all people, nations, and languages should serve him,” Dan. 7:13, 14. “And they shall see the Son of man coming in the clouds of heaven, with power and great glory. And he shall send his angels, with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other,” Matt. 24:30, 31.

The epoch of this manifestation, according to the above, is that of the last trump, the second advent, and the first resurrection. “At the last trump ... the dead shall be raised incorruptible, and we shall be changed,” 1 Cor. 15:52. “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air,” 1 Thess. 4:16, 17.

His “golden crown” indicates that he is now to take to himself his great power, and to reign, “when the kingdoms of this world become our Lord’s and his Christ’s,” 11:15, 17. Crowns are symbols of sovereignty. As such, they respectively denoted the periods, when the forms of government, symbolized by the heads of the beast (12:3) and its horns (13:1), bore rule. Now the diadem is to be transferred from them, to encircle the brow of earth’s rightful Sovereign.

The sharp sickle in his hand, indicates that the time of harvest has arrived; and the act of reaping, the gathering of the harvest. There are two gatherings symbolized, corresponding to the two classes of persons who are to be gathered. “The dead in Christ shall rise first,” and will be “caught up to meet the Lord in the air,” before the wicked are gathered, 1 Thess. 4:16, 17. “I will come again, and receive you unto myself,” said the Saviour, John 14:5. The Lord of the harvest directs its gathering, but effects it by the instrumentality of angels: “He shall send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth, to the uttermost part of heaven,” Mark 13:27. When thus gathered, they are caught up to meet the Lord in the air, where the Lord of the harvest sits. This is the separation of the righteous and wicked, who were to “grow together till the harvest,” which, says the Saviour, “is the end of the world,” Matt. 13:39.

Mr. Lord suggests, that it is inconsistent with the dignity of Christ, to be notified by an angel when to begin his work; and therefore dissents from the application of the symbol to him. It may not, however, be necessary to consider the cry of the angel, as one of command. The angel may be a messenger from the Ancient of days, announcing the epoch of the resurrection. Or he may symbolize a body of men, who will be ardently praying for the return of the nobleman to take his kingdom.

The harvest is spoken of in distinction from the gathering of the vine, and in contrast with it. Men harvest what they prize,—their grain and fruits. They do not harvest briers and thorns. They cut or reap both; but the act of reaping is not expressive of the destiny of what is reaped. This is indicated by the disposition made, and the terms applied; the one is gathered into the garner of the Lord; but the other is given to the consuming fire.

The righteous being caught up to meet the Lord at his coming, the destruction of the wicked, which must precede the regeneration of the earth and descent of the saints, is next symbolized.

The Reaping of the Vine.

“And another angel came out of the temple in heaven, he also having a sharp sickle. And another angel came out from the altar, who had power over the fire, and called with a loud shout to him who had the sharp sickle, saying, Thrust in thy sharp sickle, and cut off the clusters of the vine of the earth; for its grapes are ripe. And the angel cast in his sickle into the earth, and cut off the vine of the earth, and cast it into the great wine-press of the wrath of God. And the wine-press was trodden without the city, and blood came out of the wine-press, even to the bridles of the horses, for the distance of one thousand six hundred furlongs.”—Rev. 14:17-20.

The wicked also are gathered by the instrumentality of angels: said the Saviour, “As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth,” Matt. 13:40-42. In the parable of the tares, the Saviour said, “Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.” Thus the tares were to be gathered _first_—not before the righteous are gathered, but before the wheat is placed in the garner: the new earth being the garner where the righteous are _finally_ to be gathered, they cannot be placed there till the wicked have been gathered out. “Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear,” Matt. 13:30, 43.

The disposition of the vine, its being trodden down, and the great presence of blood flowing, symbolize the awful judgments to overtake the wicked, after the escape of the righteous, when they are gathered into bundles and burned. Thus Isaiah prophesied: “Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-vat? I have trodden the wine-press alone: and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in my heart, and the year of my redeemed is come,” Isa. 63:1-4.

Before the destruction of the old world by the deluge, Noah was secure in the ark. Before the destruction of Sodom, Lot is removed to a place of safety. So before the destruction of the vine of the earth, the righteous are caught up to the Lord in the air, where they are symbolized, in the following chapter, as:

The Victors on the Sea of Glass.

“And I saw another sign in heaven, great and wonderful, seven angels having the seven last plagues; for by these, the wrath of God is completed. And I saw as it were a transparent sea mingled with fire; and those who had obtained the victory over the wild beast, and over his image, and over the number of his name, standing on the transparent sea, having harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and wonderful are thy works, O Lord God Almighty; just and true are thy ways, king of nations! Who should not fear thee, O Lord, and glorify thy name? for thou only art holy; for all nations will come and worship before thee; for thy judgments are manifested.” Rev. 15:1-4.

This appears to close the vision commencing with the sixth verse of the 14th chapter, and to be independent of the remaining portion of the 15th chapter.

These “seven angels,” in the subsequent vision, discharge the contents of the vials of God’s wrath; but the epoch here presented is evidently subsequent to that fulfilment; for the imitation of the “Song of Moses,” must follow the infliction of the judgments which call forth that song of rejoicing. They had here completed the wrath of God, the manner of which act is subsequently shown in a separate vision.

The “sea of glass,” must represent an elevation above the earth. For those stationed there had gotten the victory over the beast and his image, had escaped the wrath to be poured on those who worshipped those powers (14:9), had been gathered when the harvest of the earth was reaped (14:16), being then caught up to meet the Lord in the air (1 Thess. 4:17), and now, the clusters of the vine of the earth having been gathered and cast into the wine-press of the wrath of God (14:19), they rejoice above the fires of earth, witnesses of the manifestations of God’s judgments. They have come out of all their tribulations, and evidently synchronize with the palm-bearing multitude (Rev. 7:9), the hundred and forty-four thousand on Mount Zion (14:1), and the multitude in heaven who sing Alleluia over the judgment of the great harlot, 19:1.

“The song of Moses,” was that sung by the Israelites when the Egyptians had perished in the waters of the Red Sea, and they were safely encamped on its further shore. The Lord had triumphed gloriously over the enemies of Israel, had buried the horse and his rider in the sea, and was about to plant his people in the mountain of his inheritance,—in the place which he had made for them to dwell in,—in the sanctuary which he had established, Ex. 15:1-21. The analogy requires that when this corresponding song is sung, the ransomed of the Lord shall have correspondingly witnessed the overthrow of the adversaries of Jehovah, and shall themselves have escaped from the perils of the many waters which had threatened to engulf them.

The judgments of God being manifested on the nations of the ungodly, there are none remaining, only “the nations of them which are saved,” 21:24. As these will all walk in the light of the new Jerusalem, those on the sea of glass may well sing:

“Great and marvellous are thy works, Lord God Almighty! Just and true are thy ways, thou King of saints! Who shall not fear thee, O Lord, and glorify thy name? For thou only art Holy: For all nations shall come and worship before thee; For thy judgments are made manifest.”

In accordance with the foregoing view, this synchronizes with the “new song” sung by those who are redeemed from every nation, kindred, tongue and people (5:9), who are afterwards seen standing with the Lamb on Mount Zion, 14:3.

The Angels with the Seven Vials.

“And after this, I looked, and the temple of the tabernacle of the testimony in heaven was opened; and the seven angels came out of the temple, having the seven plagues, clothed in pure white linen, and girded around the breasts with golden girdles. And one of the four living beings gave to the seven angels, seven golden bowls filled with the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power, and no one was able to enter the temple till the seven plagues of the seven angels were completed.” Rev. 15:5-8.

“And I heard a loud voice out of the temple saying, to the seven angels, Depart, and pour out the bowls of the wrath of God on the earth.” Rev. 16:1.

“The temple of the tabernacle of the testimony in heaven,” must symbolize heaven itself. It corresponds with the tabernacle “after the second veil,”—called “the holiest of all,” where the tables of the covenant were deposited by the command of Moses, Heb. 9:1-5. There, the “cherubims of glory” over-shadowed the mercy-seat,—a type of the presence-chamber of the Almighty. Consequently, when it is symbolized as being opened in heaven, the angels who come out are divinely commissioned executors of God’s purposes.

The “seven angels,” are the ministers of the divine vengeance,—the rectitude of their character and the dignity of their office, being symbolized by their “white robes” and “golden girdles.”

The period of time symbolized by the pouring out of the vials, must be anterior to the second advent; for in the analogous instances of God’s judgments, he visits his enemies with plagues previous to the deliverance of his children. Thus were the ancient Egyptians visited, before the Israelites escaped from their power, Ex. 5-11.

The deliverance of the vials to the angels by one of the four “living creatures,” indicates that the intelligences in the divine presence, which are thus symbolized, are cognizant of God’s design, and acquiesce in his purpose to visit the subjects of his wrath with these plagues.

By these being called “the vials of God’s wrath,” we learn that their infliction is not corrective, but judicial;—that they are not agents of mercy, but of vengeance.

The filling of the temple with the smoke of God’s glory, to the exclusion of all persons during the pouring out of the vials, shows that during that period, there will be no intercession with God for him to refrain from the execution of the purposes thus symbolized. They are inevitable; and there will be no supplication for their suspension. When Moses had finished the type of the “Holiest of all,” a “cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle,” Ex. 40:34, 35. It was only when Moses could enter the tabernacle, that he could there commune with God face to face, Ex. 33:9, 11.

The voice from the temple to the seven angels, shows that the acts commanded are the subjects of divine appointment,—the angels simply designating the commencement of the several judgments.

The First Vial.

“And the first went away, and poured out his bowl on the earth; and there came an evil and sore ulcer on the men who had the mark of the beast, and on those worshipping his image.” Rev. 16:2.

The “earth,” in the Apocalypse, symbolizes a quiet and settled government (13:11), in distinction from one politically agitated, which is symbolized by waters, 13:1; 17:15.

Those who receive the contents of the first vial, being the worshippers of the “beast” and its “image” (13:15), it is certain that the governments on which it is poured, are subservient to the church of Rome and within the boundaries of the ten kingdoms.

The effect of the vial is “a noisome and grievous sore;” and the only things analogous, are mental maladies. Therefore the results symbolized must be noxious principles and opinions, which fill the mind with rancor and hate,—producing strife, alienation and contention.

The _epoch_ here symbolized, in the very unanimous opinion of most judicious writers, corresponds with the commencement of the agitations which preceded the outbreak of the first French revolution, about A. D. 1785. Commencing in France, and extending with more or less virulence throughout the ten kingdoms, there was excited an intense uneasiness of the people respecting their relation to their rulers. They regarded themselves as insupportably oppressed and degraded, and were exasperated to madness against their respective governments. This, under the next vial, resulted in the overthrow of the French monarchy, and in attempted revolutions in other kingdoms.

The Second Vial.

“And the second angel poured out his bowl on the sea; and it became like the blood of a dead person; and every living creature in the sea died.” Rev. 16:8.

The first vial having excited political agitations in previously quiet governments, they are now more fitly symbolized by the “sea” than by the “earth.” And on such the second vial is poured.

As the sea symbolizes a people agitated and disquieted, the living things in it, must symbolize those who live on and are sustained by the people. Consequently, the waters becoming blood, and the death of the things living in the waters, symbolize the shedding of the blood of the people, and the slaughter, by them, of their rulers and superiors.

The epoch symbolized, would therefore correspond with the actual outbreak of the French revolution, to which the agitations produced by the previous vial had goaded on the excited people. In their riots and insurrections, history records the destruction of large numbers of the populace; and these exterminated the members of the royal family, and all persons of rank and influence. A million of people, according to Alison, perished in the civil war of La Vendee alone; and thousands of the nobility and persons of distinction were ruthlessly slaughtered throughout France, whose rivers were discolored with the blood of the slain.

The Third Vial.

“And the third poured out his bowl on the rivers and on the fountains of waters; and they became blood. And I heard the angel of the waters say, Thou art righteous, O Thou, who art, and wast holy, because thou hast inflicted these judgments; for they have poured out the blood of saints and prophets, and thou hast given them blood to drink: they are worthy! And I heard one from the altar, saying, Even so, Lord God Almighty, true and righteous are thy judgments!” Rev. 16:4-7.

Mr. Lord justly remarks that “Rivers and fountains of waters, are to a sea, what smaller exterior communities and nations are to a great central people.” As the French nation was the sea, the “rivers and fountains” symbolize contiguous or more remote communities surrounding it. These are said to have become blood, without its being specified that the living things in them perished, as in the sea. Accordingly, while the greater portion of Europe continued, with little interruption, for twenty years from 1792, to be deluged with war and bloodshed, the nobles and rulers of the other nations were not exterminated, as in France.

The nations thus overwhelmed with blood, were those which had sanctioned the shedding of the blood of the saints; consequently their retribution was just.

The Fourth Vial.

“And the fourth angel poured out his vial on the sun; and it was given him to burn men with fire. And men were burned with great heat, and reviled the name of God, who had power over these plagues; and they repented not to give him glory.” Rev. 16:8, 9.

The influence of the sun on the earth and sea, is analogous to that of a government on the subjects of its rule. As the right degree of light and heat is conducive to vegetation, and the excessive action of the sun’s rays will scorch and destroy; so a genial government is a blessing to the people, while its arbitrary and tyrannical acts are often insupportably oppressive.

With the overthrow of the French monarchy under the second vial, there arose new rulers in France, who usurped despotic powers, and subjected the governed to most oppressive exactions. The rich were impoverished, the nation was robbed, the business of the country was paralyzed, the obnoxious were slain, every species of misery and wickedness abounded, the males were subjected to military conscription, and hundreds of thousands of them were sent to subjugate surrounding nations. The countries they invaded were also devastated, and oppressed, and robbed by impoverishing taxations. These continued, though in a milder form, under the imperial rule, and all parts of the Roman earth felt the scorching effects of the devouring heat of French usurpation. But when Napoleon passed beyond the boundaries of the Roman empire, he was met and driven back by the snow and frost of the Almighty.

Notwithstanding the oppressions to which the people were subjected, and the exactions under which they groaned, they made no recognition of God’s sovereignty. They saw not that this chastisement was from Him. They did not deprecate his wrath, nor acknowledge his righteousness, but still continued to be infidels and apostates. They continued to blaspheme the name of God, who had power over these plagues, and repented not to give him glory.

The Fifth Vial.

“And the fifth angel poured out his bowl on the throne of the wild beast; and his kingdom was darkened; and they gnawed their tongues through pain, and reviled the God of heaven, because of their pains and their ulcers, and repented not of their deeds” Rev. 16:10, 11.

The beast, here spoken of, is the same seven-headed, ten-horned wild beast that ascended out of the sea (Rev. 13:1), symbolizing the Roman empire in its divided form. Consequently the seat or throne of the beast would be the ruling power which exercised and controlled the government of these kingdoms. Just previous to this epoch, Napoleon had reached the summit of his power; and the subversion of his throne, with the restoration of the Bourbon dynasty in 1814 and 1815, is evidently here symbolized. Napoleon had become the idol of France, which worshipped at the shrine of his glory. With his fall, their sun was stricken from its firmament, and the kingdom was darkened.

The change being effected by foreign arms, the chagrin and mortification of his adherents was natural and expected. They were filled with pain and anguish at this termination of all their hopes. The re-imposition on them of the Bourbon line, revived all their former hatred towards their rulers and sense of oppression, symbolized by the ulcers of the first vial. They continued still a nation of infidels, performing the same works of blasphemy against God; and again and again have they risen in rebellion against their government.

The Sixth Vial.

“And the sixth poured out his bowl on the great river, the Euphrates; and its water was dried up, that the way of the kings from the rising of the sun might be prepared.” Rev. 16:12.

This symbol resembles a like prediction respecting ancient Babylon: “A drought is upon her waters, and they shall be dried up,” (Jer. 50:38); and “I will dry up her sea, and make her springs dry,” Jer. 51:36. Ancient Babylon was situated on the river Euphrates, which contributed to the wealth and greatness of the city, and was a means of its defence. The kings of Media and Persia, from the east of Babylon, subjugated it by diverting from the city the waters of the river, and entering by its unprotected bed. The turning of the waters into other channels, fulfilled the prediction that it should be dried up.

Waters, when used as a symbol, are explained to be “peoples, nations,” &c., Rev. 17:15. In the 17th chapter of the Apocalypse, the angel informs the revelator that he will show him “the judgment of the great harlot who sitteth on many waters,” (17:1); which implies that he had already seen a vision to that effect. He is then shown a woman on a scarlet-colored beast (v. 3), who is spoken of as sitting “on many waters” (v. 1), and on seven mountains (v. 10), and who is affirmed to be the “great city, which reigneth over the kings of the earth,” v. 18. Under the seventh vial, the “great city,” which is “great Babylon,” is divided into three parts (16:19); and the inference is, that the harlot and ancient Babylon are analogous symbols of the same organized agency; and, that the city was here exhibited on the great river Euphrates.