CHAPTER XV.

AND I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the [459]wrath of God.

1. _And I saw another sign in heaven._ Another wonder or extraordinary symbol. The word _sign_ here――σημεῖον――is the same which in ch. xii. 1, 3; xiii. 13, is rendered _wonder_ and _wonders_, and in ch. xiii. 14; xvi. 14; xix. 20, _miracles_. The word is not elsewhere found in the book of Revelation, though it is of frequent occurrence in other parts of the New Testament. See it explained in the Notes on ch. xii. 1. Here it is used to denote something wonderful or marvellous. This is represented as appearing in heaven, for the judgments that were to fall upon the world were to come thence. Comp. ch. xi. 19; xii. 1; xiv. 1, 6, 13, 14, 17. ¶ _Great and marvellous._ Great and wonderful, or fitted to excite admiration――θαυμαστὸν. The subsequent statements fully justify this, and show that the vision was one of portentous character, and that was fitted to hold the mind in astonishment. ¶ _Seven angels._ Comp. Notes on ch. i. 4. ¶ _Having the seven last plagues._ The article here, “_the_ seven last plagues,” would seem to imply that the plagues referred to had been before specified, or that it would be at once understood what is referred to. These plagues, however, have not been mentioned before, and the reason why the article is used here seems to be this: the destruction of this great Antichristian power _had been_ distinctly mentioned, ch. xiv. That might be spoken of as a thing now well known, and the mention of it would demand the article; and as that was well known, and would demand the article, so any allusion to it, or description of it, might be spoken of in the same manner, as a thing that was definite and fixed, and hence the mention of the plagues by which it was to be accomplished would be referred to in the same manner. The word _plagues_――πληγὰς, from πληγή――means properly a wound caused by a stripe or blow, and is frequently rendered _stripe_ and _stripes_, Lu. xii. 48; Ac. xvi. 23, 33; 2 Co. vi. 5; xi. 23. It does not elsewhere occur in the New Testament, except in the book of Revelation. In this book it is rendered _wound_ in ch. xiii. 3, 12, 14; and _plagues_ in ch. ix. 20; xi. 6; xv. 1, 6, 8; xvi. 9, 21; xviii. 4, 8; xxi. 9; xxii. 18. It does not occur elsewhere. The secondary meaning of the word, and the meaning in the passage before us, is _a stripe_ or _blow inflicted by God_; calamity or punishment. The word “last” means those under which the order of things here referred to would terminate; the winding up of the affairs respecting the beast and his image――not necessarily the closing of the affairs of the world. Important events were to occur subsequent to the destruction of this Antichristian power (xix.‒xxii.), but _these_ were the plagues which would come finally upon the beast and his image, and which would terminate the existence of this formidable enemy. ¶ _For in them is filled up the wrath of God. _ That is, in regard to the beast and his image. All the expressions of the divine indignation towards that oppressive and persecuting power will be completed or exhausted by the pouring out of the contents of these vials. Comp. Notes on ch. x. 7, where the word rendered _filled up_――ἐτελέσθη――is rendered _finished_.

2 And I saw as it were a [460]sea of glass [461]mingled with fire: and them that had gotten the victory [462]over the beast, and over his image, and over his mark, _and_ over the number of his name, stand on the sea of glass, having the [463]harps of God.

2. _And I saw as it were a sea of glass._ In ch. iv. 6, a similar vision is recorded――“And before the throne there was a sea of glass, like unto crystal.” See the Notes on that passage. The sea of _glass_ here means a sea clear, pellucid, like glass: an expanse that seemed to be made of glass. There it was entirely clear; here it is mingled with fire. ¶ _Mingled with fire._ That is, a portion of the sea was red like fire. It was not all clear and pellucid, as in ch. iv. 6, but it was as it were a tesselated expanse, composed in part of what seemed to be glass, and in part of a material of a red or fiery colour. In the former case (ch. iv. 6), the emblem was designed {353} to represent the pure worship of heaven without reference to any other symbolic design, and hence the sea is wholly clear and pellucid; here, in connection with the purpose of furnishing an appropriate symbol of the divine majesty, there is united the idea of punishment on the foes of God, represented by the fiery or red colour. If it is proper, from conjecture, to suggest the meaning of this as an emblem, it would be that the foundation――the main element――of all the divine dealings is justice or holiness――represented by the portion of the sea that seemed to be glass; and that there was, in this case, intermingled with that, the image of wrath or anger――represented by the portion that was fiery or red. The very sight of the pavement, therefore, on which they stood when worshipping God, would keep before their minds impressive views of his character and dealings. ¶ _And them that had gotten the victory over the beast._ Ch. xiii. 11. That is, they who had gained a victory in times of persecution and temptation; or they whom the “beast” had not been able, by arts or arms, to subdue. The persons referred to here, I suppose, are those who in the long dominion of the Papal power, and amidst all its arts and corruptions――its threats and persecutions――had remained steadfast in the truth, and who might thus be said to have gained _a victory_――for such victories of piety, virtue, and truth, amidst the corrupting influences of sin and error, and the intimidations of power, are the most important that are gained in this world. ¶ _And over his image._ See Notes on ch. xiii. 14, 15. The meaning is, that they had not been led to apostatize by the dread of the power represented here by the “image of the beast.” In all the attempts of that power to subdue them――to intimidate them――to induce them to give up their attachment to the truth as it is in Jesus――they had remained steadfast in the faith, and had triumphed. ¶ _And over his mark._ See Notes on ch. xiii. 16. Over all the attempts of the beast to fix his mark upon them, or to designate them as his own. ¶ _And over the number of his name._ See Notes on ch. xiii. 17, 18. Over all the attempts to fix upon them that mysterious number which expressed his name. The general sense is, that in times of general error and corruption; when the true friends of Christ were exposed to persecution; when every effort was made to induce them to become the followers of the “beast,” and to yield to the corrupt system represented by the “beast,” they remained unmoved, and adhered firmly to the truth. The number of such in the aggregate was not small; and with great beauty and propriety they are here represented as rejoicing and giving thanks to God on the overthrow of that corrupt and formidable power. ¶ _Stand on the sea of glass._ That is, before God. They are now seen in heaven, redeemed and triumphant. ¶ _Having the harps of God._ Harps that pertained to the worship of God; harps to be employed in his praise. See Notes on ch. xiv. 2.

3 And they sing the [464]song of Moses the servant of God, and the [465]song of the Lamb, saying, Great and marvellous _are_ thy works, Lord God Almighty; [466]just and true _are_ thy ways, thou King of [467]saints.

3. _And they sing the song of Moses the servant of God._ A song of thanksgiving and praise, such as Moses taught the Hebrew people to sing after their deliverance from Egyptian bondage. See Ex. xv. The meaning here is, not that they would sing that identical song, but that, as Moses taught the people to celebrate their deliverance with an appropriate hymn of praise, the redeemed would celebrate their delivery and redemption in a similar manner. There is an obvious propriety here in referring to the “song of Moses,” because the circumstances are very similar; the occasion of the redemption from that formidable Antichristian power here referred to, had a strong resemblance to the rescue from Egyptian bondage. ¶ _And the song of the Lamb._ The hymn which is sung in honour of the Lamb, as their great deliverer. {354} Comp. Notes on ch. v. 9, 10, 12, 13. ¶ _Saying, Great and marvellous |are| thy works._ See Notes on ver. 1. The meaning is, that great _power_ was evinced in redeeming them; and that the interposition of the divine goodness in doing it was _marvellous_, or was such as to excite wonder and admiration. ¶ _Lord God Almighty._ This would seem to mean the same thing as the expression so common in the Old Testament, “Jehovah, God of hosts.” The union of these appellations give solemnity and impressiveness to the ascription of praise, for it brings into view the fact, that he whose praise is celebrated is _Lord_――the JEHOVAH――the uncreated and eternal One; that he is _God_――the creator, upholder, and sovereign of all things; and that he is _Almighty_――having all power in all worlds. All these names and attributes are suggested when we think of redemption; for all the perfections of a glorious God are suggested in the redemption of the soul from death. It is the _Lord_――the Ruler of all worlds; it is _God_――the Maker of the race, and the Father of the race, who performs the work of redemption; and it is a work which could be accomplished only by one who is _Almighty_. ¶ _Just and true._ The attributes of _justice_ and _truth_ are brought prominently into view also in the redemption of man. The fact that God is just, and that in all this work he has been careful to maintain his justice (Ro. iii. 26); and the fact that he is true to himself, true to the creation, true to the fulfilment of all his promises, are prominent in this work, and it is proper that these attributes should be celebrated in the songs of praise in heaven. ¶ _|Are| thy ways._ Thy ways or _dealings_ with us, and with the enemies of the church. That is, all the acts or “ways” of God in the redemption of his people had been characterized by justice and truth. ¶ _Thou King of saints._ King of those who are holy; of all who are redeemed and sanctified. The more approved reading here, however, is _King of nations_――ὁ βασιλεὺς τῶν ἐθνῶν――instead of _King of saints_――τῶν ἁγίων. So it is read in the critical editions of Griesbach, Tittmann, and Hahn. The sense is not materially affected by the difference in the reading.

4 Who[468] shall not fear thee, O Lord, and glorify thy name? for _thou_ [469]only _art_ holy: for [470]all nations shall come and worship before thee; for thy judgments are made manifest:

4. _Who shall not fear thee, O Lord._ Reverence and adore thee; for the word _fear_, in the Scriptures, is commonly used in this sense when applied to God. The sense here is, that the judgments about to be inflicted on the beast and his image should and would teach men to reverence and adore God. There is, perhaps, included here also the idea of awe, inasmuch as this would be the effect of punishment. ¶ _And glorify thy name._ Honour thee――the _name_ being put for the person who bare it. The sense is, that, as a consequence of these judgments, men would be brought to honour God, and to acknowledge him as the Ruler of the earth. ¶ _For |thou| only |art| holy._ That is, in these judgments he would show himself to be a holy God; a God hating sin, and loving righteousness and truth. When it is said that he “_only_” is holy, the expression is used, of course, in a comparative sense. He is _so_ pure that it may be said that, in comparison with him, no one else is holy. Comp. Notes on Job iv. 18; xv. 15. ¶ _For all nations shall come and worship before thee._ That is, as the result of these punishments inflicted on this dread Antichristian power, they shall come and worship thee. Everywhere in the New Testament the destruction of that power is connected with the promise of the speedy conversion of the world. ¶ _For thy judgments are made manifest._ To wit, on the beast. That formidable power is overthrown, and the grand hindrance to the universal spread of the true religion is now taken away. Comp. Notes on Is. xxvi. 9.

5 And after that I looked, and behold, the [471]temple of the tabernacle of the testimony in heaven was opened:

5. _And after that I looked._ After I had seen in vision the redeemed thus referred to, celebrating the praises of God, I saw the preparation made for the execution of these purposes of judgment. ¶ _And behold, the temple of the tabernacle of the testimony._ Not the _whole_ temple, but only that part to which this name was given. The word _tabernacle_――σκηνή――means properly a booth, hut, tent, and was the name commonly given {355} to the _tent_ or _tabernacle_ that was erected in the wilderness for the service of God. See Notes on Ac. vii. 44. The same word came naturally to be applied to the temple that was reared for the same purpose in Jerusalem. It is called the “tabernacle of testimony,” because it was a _testimony_ or _witness_ of the presence of God among the people――that is, it served to keep up the remembrance of him. See Notes as above on Ac. vii. 44, where the same Greek phrase is used as here――rendered there “tabernacle of _witness_.” The word _temple_ here――ναός――does not refer to the _whole_ of the building called the “temple,” but to the holy of holies. See Notes on He. ix. 3. This was regarded as the peculiar dwelling-place of God; and it was this sacred place, usually closed from all access, that now seemed to be opened, implying that the command to execute these purposes came directly from God himself. ¶ _In heaven._ That is, that part of heaven which corresponds to the most holy place in the temple was opened; to wit, that which is the peculiar residence of God himself. ¶ _Was opened._ Was thrown open to the view of John, so that he was permitted to look, as it were, upon the very dwelling-place of God. From his holy presence now came forth the angels to execute his purposes of judgment on that Antichristian power which had so long corrupted religion and oppressed the world.

6 And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.

6. _And the seven angels._ See Notes on ver. 1. ¶ _Came out of the temple._ Were seen to come from the temple; that is, from the immediate presence of God. ¶ _Having the seven plagues._ See Notes on ver. 1. Each one intrusted with a single “plague” to be executed upon the earth. The meaning here is, that they were designated or appointed to execute those plagues in judgments. The _symbols_ of their office――the golden vials――were given to them afterwards, ver. 7. ¶ _Clothed in pure and white linen._ The emblem of holiness――the common representation in regard to the heavenly inhabitants. See Notes on ch. iii. 4; vii. 13. Comp. Mat. xvii. 2; Lu. ix. 29; Mar. xvi. 5. ¶ _And having their breasts girded with golden girdles._ See Notes on ch. i. 13. The meaning is, that they were attired in a manner befitting their rank and condition.

7 And one of the four beasts gave unto the seven angels seven golden vials, full of the wrath of God, who liveth for ever and ever.

7. _And one of the four beasts._ See Notes on ch. iv. 6, 7. _Which_ one of the four is not mentioned. From the explanation given of the design of the representation of the “four beasts,” or _living creatures_, in the Notes on ch. iv. 6, 7, it would seem that the meaning here is, that the great principles of that divine government would be illustrated in the events which are now to occur. In events that were so closely connected with the honour of God and the triumph of his cause on the earth, there was a propriety in the representation that these living creatures, symbolizing the great principles of divine administration, would be particularly interested. ¶ _Gave unto the seven angels seven golden vials._ The Word here used――φιάλη――means properly, “a bowl or goblet, having more breadth than depth” (Rob. _Lex._). Our word vial, though derived from this, means rather a thin long bottle of glass, used particularly by apothecaries and druggists. The word would be better rendered by _bowl_ or _goblet_, and probably the representation here was of such bowls as were used in the temple service. See Notes on ch. v. 8. They are called in ch. xvi. 1, “vials of the wrath of God;” and here they are said to be “full of the wrath of God.” The allusion seems to be to a drinking cup or goblet filled with poison, and given to persons to drink――an allusion drawn from one of the methods of punishment in ancient times. See Notes on ch. xiv. 10. These vials or goblets thus became emblems of divine wrath, to be inflicted on the beast and his image. ¶ _Full of the wrath of God._ Filled with that which represented his wrath; that is, they seemed to be filled with a poisonous mixture, which being poured upon the earth, the sea, the rivers, the sun, the seat of the beast, the river Euphrates, and into the air, was followed by severe divine judgments on this great Antichristian power. See ch. xvi. 2‒4, 8, 10, 12, 17. ¶ _Who liveth for ever and ever._ The eternal God. {356} The particular object in referring to this attribute here appears to be, that though there may seem to be delay in the execution of his purposes, yet they will be certainly accomplished, as he is the ever-living and unchangeable God. He is not under a necessity of abandoning his purposes, like men, if they are not soon accomplished.

8 And the temple was [472]filled with smoke from the [473]glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

8. _And the temple was filled with smoke._ The usual symbol of the divine presence in the temple. See Notes on Is. iv. 5; vi. 4. ¶ _From the glory of God._ From the manifestation of the divine majesty. That is, the smoke was the proper accompaniment of the Divine Being when appearing in majesty. So on Mount Sinai he is represented as appearing in this manner: “And mount Sinai was altogether on a smoke, because the Lord descended on it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly,” Ex. xix. 18. The purpose _here_ seems to have been, partly to represent the smoke as the proper symbol of the divine presence, and partly to represent it as so filling the temple that no one could enter it until the seven plagues were fulfilled. ¶ _And from his power._ Produced by his power; and the symbol of his power. ¶ _And no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled._ Till those vials had been poured out, and all that was indicated by them was accomplished. The meaning here seems to be, that no one would be permitted to enter to make intercession――to turn away his wrath――to divert him from his purpose. That is, the purpose of punishment had been formed, and would certainly be executed. The agents or instrumentalities in this fearful work had been now sent forth, and they would by no means be recalled. The mercy-seat, in this respect, was inaccessible; the time of judgment on the great foe had come, and the destruction of the grand enemy of the church was certain. The point, therefore, at which this vision leaves us is, that where all the preparations are made for the infliction of the threatened punishment on the grand Antichristian power which had so long stood up against the truth; where the agents had prepared to go forth; and where no intercession will ever avail to turn away the infliction of the divine wrath. The detail follows in the next chapter.