Verse 2

sea of glass--Answering to the molten sea or great brazen laver before the mercy seat of the earthly temple, for the purification of the priests; typifying the baptism of water and the Spirit of all who are made kings and priests unto God. mingled with fire--answering to the baptism on earth with fire, that is, fiery trial, as well as with the Holy Ghost, which Christ's people undergo to purify them, as gold is purified of its dross in the furnace. them that had gotten the victory over--Greek, "those (coming) off from (the conflict with) the beast-conquerors." over the number of his name--A, B, C, Vulgate, Syriac, and Coptic omit the words in English Version, "over his mark." The mark, in fact, is the number of his name which the faithful refused to receive, and so were victorious over it. stand on the sea of glass--ALFORD and DE BURGH explain "on (the shore of) the sea": at the sea. So the preposition, Greek, "epi," with the accusative case, is used for at, Rev 3:20. It has a pregnant sense: "standing" implies rest, Greek "epi" with the accusative case implies motion "towards." Thus the meaning is, Having come TO the sea, and now standing AT it. In Mat 14:26, where Christ walks on the sea, the Greek oldest manuscripts have the genitive, not the accusative as here. Allusion is made to the Israelites standing on the shore at the Red Sea, after having passed victoriously through it, and after the Lord had destroyed the Egyptian foe (type of Antichrist) in it. Moses and the Israelites' song of triumph (Exo 15:1) has its antitype in the saints' "song of Moses and the Lamb" (Rev 15:3). Still English Version is consistent with good Greek, and the sense will then be: As the sea typifies the troubled state out of which the beast arose, and which is to be no more in the blessed world to come (Rev 21:1), so the victorious saints stand on it, having it under their feet (as the woman had the moon, see on Rev 12:1); but it is now no longer treacherous wherein the feet sink, but solid like glass, as it was under the feet of Christ, whose triumph and power the saints now share. Firmness of footing amidst apparent instability is thus represented. They can stand, not merely as victorious Israel at the Red Sea, and as John upon the sand of the shore, but upon the sea itself, now firm, and reflecting their glory as glass, their past conflict shedding the brighter luster on their present triumph. Their happiness is heightened by the retrospect of the dangers through which they have passed. Thus this corresponds to Rev 7:14-15. harps of God--in the hands of these heavenly virgins, infinitely surpassing the timbrels of Miriam and the Israelitesses.

Verse 3

song of Moses . . . and . . . the Lamb--The New Testament song of the Lamb (that is, the song which the Lamb shall lead, as being "the Captain of our salvation," just as Moses was leader of the Israelites, the song in which those who conquer through Him [Rom 8:37] shall join, Rev 12:11) is the antitype to the triumphant Old Testament song of Moses and the Israelites at the Red Sea (Exo. 15:1-21). The Churches of the Old and New Testament are essentially one in their conflicts and triumphs. The two appear joined in this phrase, as they are in the twenty-four elders. Similarly, Isa 12:1-6 foretells the song of the redeemed (Israel foremost) after the second antitypical exodus and deliverance at the Egyptian Sea. The passage through the Red Sea under the pillar of cloud was Israel's baptism, to which the believer's baptism in trials corresponds. The elect after their trials (especially those arising from the beast) shall be taken up before the vials of wrath be poured on the beast and his kingdom. So Noah and his family were taken out of the doomed world before the deluge; Lot was taken out of Sodom before its destruction; the Christians escaped by a special interposition of Providence to Pella before the destruction of Jerusalem. As the pillar of cloud and fire interposed between Israel and the Egyptian foe, so that Israel was safely landed on the opposite shore before the Egyptians were destroyed; so the Lord, coming with clouds and in flaming fire, shall first catch up His elect people "in the clouds to meet Him in the air," and then shall with fire destroy the enemy. The Lamb leads the song in honor of the Father amidst the great congregation. This is the "new song" mentioned in Rev 14:3. The singing victors are the 144,000 of Israel, "the first-fruits," and the general "harvest" of the Gentiles. servant of God-- (Exo 14:31; Num 12:7; Jos 22:5). The Lamb is more: He is the SON. Great and marvellous are thy works, &c.--part of Moses' last song (Deu 32:3-4). The vindication of the justice of God that so He may be glorified is the grand end of God's dealings. Hence His servants again and again dwell upon this in their praises (Rev 16:7; Rev 19:2; Pro 16:4; Jer 10:10; Dan 4:37). Especially at the judgment (Psa 50:1-6; Psa 145:17). saints--There is no manuscript authority for this. A, B, Coptic, and CYPRIAN read, "of the NATIONS." C reads "of the ages," and so Vulgate and Syriac. The point at issue in the Lord's controversy with the earth is, whether He, or Satan's minion, the beast, is "the King of the nations"; here at the eve of the judgments descending on the kingdom of the beast, the transfigured saints hail Him as "the King of the nations" (Eze 21:27).

Verse 4

Who shall not--Greek, "Who is there but must fear Thee?" Compare Moses' song, Exo 15:14-16, on the fear which God's judgments strike into the foe. thee--so Syriac. But A, B, C, Vulgate, and CYPRIAN reject "thee." all nations shall come--alluding to Psa 22:27-31; compare Isa 66:23; Jer 16:19. The conversion of all nations, therefore, shall be when Christ shall come, and not till then; and the first moving cause will be Christ's manifested judgments preparing all hearts for receiving Christ's mercy. He shall effect by His presence what we have in vain tried to effect in His absence. The present preaching of the Gospel is gathering out the elect remnant; meanwhile "the mystery of iniquity" is at work, and will at last come to its crisis; then shall judgment descend on the apostates at the harvest-end of this age (Greek, Mat 13:39-40) when the tares shall be cleared out of the earth, which thenceforward becomes Messiah's kingdom. The confederacy of 'the apostates against Christ becomes, when overthrown with fearful judgments, the very means in God's overruling providence of preparing the nations not joined in the Antichristian league to submit themselves to Him. judgments--Greek, "righteousnesses." are--literally, "were": the prophetical past for the immediate future.

Verse 5

So Rev 11:19; compare Rev 16:17. "The tabernacle of the testimony" appropriately here comes to view, where God's faithfulness in avenging His people with judgments on their foes is about to be set forth. We need to get a glimpse within the Holy place to "understand" the secret spring and the end of God's righteous dealings. behold--omitted by A, B, C, Syriac, and ANDREAS. It is supported only by Vulgate, Coptic, and PRIMASIUS, but no manuscript.

Verse 6

having--So B reads. But A and C, read "who have": not that they had them yet (compare Rev 15:7), but they are by anticipation described according to their office. linen--So B reads. But A, C, and Vulgate, "a stone." On the principle that the harder reading is the one least likely to be an interpolation, we should read, "a stone pure ('and' is omitted in A, B, C, and ANDREAS), brilliant" (so the Greek): probably the diamond. With English Version, compare Act 1:10; Act 10:30. golden girdles--resembling the Lord in this respect (Rev 1:13).

Verse 7

one of the four beasts--Greek, "living creatures." The presentation of the vials to the angels by one of the living creatures implies the ministry of the Church as the medium for manifesting to angels the glories of redemption (Eph 3:10). vials--"bowls"; a broad shallow cup or bowl. The breadth of the vials in their upper part would tend to cause their contents to pour out all at once, implying the overwhelming suddenness of the woes. full of . . . wrath--How sweetly do the vials full of odors, that is, the incense-perfumed prayers of the saints, contrast with these!

Verse 8

temple . . . filled-- (Isa 6:4); compare Exo 40:34; Ch2 5:14, as to the earthly temple, of which this is the antitype. the glory of God and . . . power--then fully manifested. no man was able to enter . . . the temple--because of God's presence in His manifested glory and power during the execution of these judgments. Next: Revelation Chapter 16

Verse 1

And I saw another sign in heaven, great and marvellous,.... This chapter is a preparation to the pouring out of the seven vials, as Rev 16:1 is to the sending of the seven epistles, and Rev 2:1 to the seven seals and seven trumpets: the vision is called a "sign", because what was seen was significative of future events; a sign of the coming of Christ, of his kingdom, and of the destruction of antichrist; and it is said to be a sign "in heaven", where John was called up, and where he had his visions; and it was "another", a different one from that in Rev 12:1 which represented the downfall of Paganism, but this the downfall of Popery; and it is a very "great" one, it is expressive of great things, as the fall of Babylon the great, or the judgment of the great whore, and the great glory of the church and kingdom of Christ; and it is "marvellous", for the two grand events it respects are very wonderful; as that antichrist, who was once in such power, should be destroyed, and that by such weak means, in the esteem of men, as the preaching of the Gospel, which is no less marvellous than the fall of Jericho by the sound of rams' horns; and that the church, which was in so low an estate in the wilderness, for the space of 1260 days or years, should become so glorious. The vision follows, seven angels, having the seven last plagues; these are not the same angels that blew the seven trumpets, for they are not contemporary with them, but are more likely the same with those in the preceding chapter; though they seem rather to be different from them: if these were angels literally understood, their having plagues is no objection to their being good angels, since such are often the executioners of God's wrath; and that these good ones, appears from one of them talking with John, and showing him the judgment of antichrist, and another the bride, the Lamb's wife, and her glory, Rev 17:1 though they seem rather to be the ministers of the Gospel, since they are said to come out of the temple, Rev 15:6 and since the destruction of antichrist will be by the breath of Christ's mouth, or by the preaching of the Gospel; unless it should be thought that members of churches are designed, since these angels receive their vials from one of the four living creatures, Rev 15:7 or preachers of the word; and may denote some very principal men, as kings, who will now be come to Zion, and be members of Gospel churches, and will be the nursing fathers and protectors of them; and these will hate the whore, and burn her flesh with fire; but of these angels, see more on Rev 15:6. They are said to have "the seven last plagues"; that is, in their vials; for these seven plagues are the same with the seven vials of the wrath of God, to be poured out upon antichrist; and are no other than so many steps, ways, and means, by which God will bring on and finish his destruction: these are called the last plagues, because they will be in the last days: there have been plagues before, as at the destruction of the old world, and of Sodom and Gomorrah, and the plagues of Egypt, and the downfall of several monarchies and kingdoms, and of Paganism in the Roman empire; but these will fall upon antichrist, and will be the last upon him, for they will issue in his utter ruin; they will be the last plagues upon the earth, there will be no other after them, but the conflagration of the world, and the general destruction of the wicked in hell. These plagues are the same with the third woe, and are an explanation of it, and belong to the sounding of the seventh trumpet, which brings in the kingdoms of this world to become the kingdoms of Christ, and the time of God's wrath upon the nations, or Gentiles, the Papists, and of judging the dead, and destroying them that destroyed the earth, Rev 11:15 for these plagues do not follow upon the harvest and vintage, nor has this vision any respect to them, nor to be connected with the preceding chapter, but with Rev 11:1 and gives an enlarged view, both of the glory of Christ's kingdom, and of the ruin of antichrist, by these plagues, called the last: for in them is filled up the wrath of God; upon the beast, and his followers.

Verse 2

And I saw, as it were, a sea of glass mingled with fire,.... Not baptism, but rather the blood of Christ, which may be compared to a sea, for its abundant virtue and efficacy in cleansing from all sin; and to a sea "of glass", since in it are clearly seen free justification, full pardon, peace and reconciliation; and may be said to be "mingled with fire", being attended in the application of it with the Spirit of God, whose gifts and graces are sometimes signified by fire: and so, according to others, this sea may represent the pure church of God, as washed in the blood of the Lamb; compared to a sea for the multitude of which it consists, and to a sea of glass, because of the transparency and clearness of its principles and practices, and may be said to be mingled with the fire of love and zeal: most interpreters understand it of the world, which is like a sea for the multitude of its inhabitants; and sometimes to a troubled one, because of the restlessness and disquietude of the wicked in it; but here it is like a sea of glass, for the quiet, and peace, and rest it shall be in at this time; though it is commonly said to be like such a sea, partly because all things are manifest, and open to an omniscient God; and partly because of its outward splendour, and the brittleness, frailty, and transitoriness of it; and to be mixed with fire, either because of the light of the Gospel, and the operation of the Spirit in the hearts of some that are in it, or because of the afflictions and persecutions the saints in it; though it seems best of all to understand it of the Gospel, as in See Gill on Rev 4:6; and which may be said to be mingled with fire, either because of the powerful and clear demonstration of the Spirit that attends it to the minds of many, or that heat of persecution which is raised by it; see Luk 12:49 or rather it denotes the purity of the Gospel in those times, its general spread, and the great zeal and fervour of the professors of it, since persecution will now be at an end. And them that had gotten the victory over the beast; over antichrist, signified the beast, that rose up out of the sea, and out of the earth, Rev 13:1 and which are the same, and were but one, though in different forms, as from hence appears: the beast first overcame the saints, by slaying of them; and they overcame him by the blood of the Lamb, and by the word of their testimony, by preaching and professing the Gospel, by their close and constant adherence to it, and by dying for it: and over his image; caused by him to be made to the first beast; and is no other than the Popish religion, which bears a resemblance to Paganism; and which the saints may be said to get the victory over, by standing out against it, opposing and refuting it, not giving into it, but bearing their testimony against it: and over his mark; refusing to receive it either in their forehead, or in their right hand; that is, either to swear allegiance to him, or profess his religion. This clause is wanting in the Alexandrian copy, Vulgate Latin, Syriac. Arabic, and Ethiopic versions: and over the number his name; that is, they would not own his supremacy and authority, nor embrace his doctrines, nor obey his orders, nor be reckoned his followers in any form or shape; see Rev 13:15. These conquerors John saw stand on the sea of glass; which, if applied to the blood of Christ, shows that these confessors were purified by it, and were more than conquerors through it; that they were come out of great tribulation, and had washed their garments, and made them white in the blood of the Lamb; and were just come up from the washing, and stood upon, or rather by, or "near the sea", as the Arabic version renders it, in allusion to the priests at the molten sea, in the temple: but if the world is meant by the sea, their standing upon it designs their victory and triumph over it by faith, their having it under their feet, and their contempt of it; but rather, since the Gospel is intended, it may denote their solid standing upon the doctrines of it, the foundation of the apostles and prophets, and their steadfast continuance in them, and faithful abiding by them, whereby they got the victory over antichrist: having the harps of God: their hearts in an excellent frame, tuned and disposed by God, to sing his praise, and set forth his glory; having them filled with spiritual joy and gladness, and with great thankfulness, on account of their victory, the happy state of Christ's church, and the destruction of its enemies: the allusion is to the people of Israel, Moses and the men, and Miriam and the women with timbrels and dances standing on the sea shore, when the Egyptians were destroyed, singing the praises of God; as is still more manifest from the following verse.

Verse 3

And they sing the song of Moses the servant of God,.... Not that in Deu 32:1 but that in Exo 15:1 and the sense is, either that they observed the law of Moses, which he as a servant in the Lord's house faithfully delivered, and kept it distinct from the Gospel, and did not blend them together, as in the times before; or rather, that they sung a song like that of Moses, and on a like occasion. Pharaoh was the very picture of the pope of Rome; his oppression and cruel usage of the Israelites represent the tyranny and cruelty of the Romish antichrist; and the deliverance of Israel out of Egypt, and the destruction of the Egyptians at the Red sea, which occasioned the song of Moses, were an emblem of God's bringing his people out of antichristian bondage, and of the ruin of antichrist, upon which this song is sung; and Rome, in this book, is called Egypt, Rev 11:8. The Jews have a notion, that the very song of Moses itself will be sung in the world to come, in the days of the Messiah; for they say, there are in it the times of the Messiah, and of Gog and Magog, and of the resurrection of the dead, and the world to come (l). And this song was sung by the Levites in the daily service (m). And the song of the Lamb; the Lamb of God, who was slain for the sins of men; the same song of which mention is made, Rev 5:9 the song of redeeming love, a song of praise for the blessings of grace which come through him, and of deliverance by him: saying, great and marvellous are thy works, Lord God Almighty; Christ is in this song addressed as a divine person, as Lord of all, God over all, blessed for ever, the Almighty God, as his works declare him to be; his works of creation, providence, and redemption, which are all great and marvellous, particularly the accomplishment of the glorious things spoken of his church, and the destruction of his enemies, which are here designed: just and true are thy ways, thou King of saints: made so by his Father, and acknowledged by all his people, and especially at this time, when his kingdom will more visibly and gloriously appear: the Alexandrian copy, one of Stephens's, the Complutensian edition, and Arabic version, read, King of nations, as in Jer 10:7 from whence this, and the beginning of the next verse, seem to be taken; the Vulgate Latin and Syriac versions read, "King of ages", an everlasting King, as in Jer 10:10 but the generality of copies read as we have it: and the ways of this King are just and true; his purposes, decrees, and counsels of old, are faithfulness and truth; all his proceedings towards his own people, his subjects, are mercy and truth; his precepts and ordinances, his worship and service, are just and true, in opposition to every false way; and all his judgments upon his enemies, which are intended, are just, being what their sins deserved, and are true, being agreeably to his word and threatenings. (l) Zohar in Exod. fol. 23. 2. & 24. 3, 4. & 25. 2. & T. Bab. Sanhedrin, fol. 91. 2. (m) Maimon. Tamidim, c. 6. sect. 9.

Verse 4

Who shall not fear thee, O Lord,.... At this time the people of the Jews shall seek after Christ, and fear him and his goodness; the forces of the Gentiles shall be brought into Zion, whose heart shall then fear, and be enlarged; the fear of the Lord will be in all places, and in all men, both Jews and Gentiles, Hos 3:5 and glorify thy name? by ascribing all divine perfections to him, giving him divine worship and adoration, and attributing the whole of salvation to him, and the glory of all that is done for his church, and against its enemies: for thou only art holy; not only perfectly holy, as man, but infinitely and essentially holy, as God, and the fountain of holiness to his people, as Mediator: this character seems to be given in opposition to antichrist, who arrogantly assumes the title of holiness to himself, when it only belongs to Christ. For all nations shall come and worship before thee; the Gospel shall now be preached to all nations, and the earth shall be filled with the knowledge of it; the kingdoms of this world will become Christ's, and his kingdom shall be to the ends of the earth, and all people shall obey him: the words seem to be taken, with some other phrases before used, out of Psa 86:8 for thy judgments are made manifest; or "thy justifications", or "righteousnesses"; the perfect righteousness of Christ, and the doctrine of justification by it, will now be most clearly revealed, and generally received, in opposition to the Popish doctrine of merits, works of supererogation, &c. or the judgments of the King of saints upon antichrist, who will now avenge their blood, which he has shed; see Rev 17:1 and the justice and righteousness of his proceedings against the man of sin will be notorious and manifest to all, and be acknowledged, as in Rev 16:5.

Verse 5

And after that I looked,.... That is, after John had seen the above vision, he looked again, and saw what follows: and behold, the temple of the tabernacle of the testimony in heaven was opened; this does not refer to heaven itself, the antitype of the holy of holies, which is opened by the blood of Christ, by which he himself has entered, and his people have boldness to enter now by faith, and where their souls always enter upon their departure from their bodies; for of this temple cannot be said what is in Rev 15:8 nor to the Jerusalem state, or the most glorious state of the church on earth, during the thousand years' reign; for in that there will be no temple, Rev 21:22 much less to any material temple on earth; the temple at Jerusalem was destroyed before this vision was, and is never to be rebuilt; nor will there be any third temple, as the Jews vainly expect: but to the church of God in the spiritual reign of Christ, under the blowing of the seventh trumpet; and designs the same thing as in Rev 11:19 and this is to be understood as what will be, not before, but after the seven angels have poured out their vials; for till they have fulfilled the seven plagues, there is no entering into the temple for smoke, Rev 15:8 and besides, it was after these things; after John had seen the seven angels, with the seven last plagues, Rev 15:1 that he beheld the temple opened. The church is called "the temple", in allusion to Solomon's temple, because of its builder, materials, situation, magnificence, strength, holiness, and use; See Gill on Co2 6:16 and the tabernacle, in allusion to the tabernacle of Moses, which was before the temple, because God dwells in it, as he did in that; and because like that it is movable, and but for a while; and points at this church state, which will not always be so, but change and sink into the Laodicean state: and it is called "the tabernacle of the testimony", as that was; the testimony was the law, or the two tables of stone, so called, because they testified what was the good, and perfect, and acceptable will of God; and these being put into the ark, were a testimony of the covenant between God and the people of Israel, and were a witness against them, when they transgressed them, Deu 31:26 and over these were the mercy seat, and cherubim, as a testimony of the divine Presence; and the law being put into the ark, hence the ark was called the ark of the testimony, and that being placed in the tabernacle, that was called the tabernacle of the testimony, or of witness, Num 1:50 and all these were types of, and came to signify Christ, and the covenant of grace, the Gospel, and the mysteries of it: so that by the opening of the temple, &c. is meant a free exercise of the true religion, a setting up of Gospel churches according to the original plan, a keeping of the ordinances, as they were first delivered, and a more clear discovery of Gospel truths: it is the same with the open door in the Philadelphian church state, Rev 3:8 as well as that at this time there will be a full manifestation of the judgments of God upon antichrist: the Alexandrian copy leaves out the word "behold".

Verse 6

And the seven angels came out of the temple,.... By which it appears, that they are such who are of, or belong to the church of Christ; and are either ministers, or members of churches, who will be the executioners of God's wrath upon the beast, and his followers; some copies, and the Complutensian edition, read, "out of heaven": having the seven plagues; that is, they were appointed to inflict them, and were preparing and furnishing for it, and quickly had orders to do it: clothed in pure and white linen; in which habit angels have been used to appear, as at our Lord's resurrection and ascension, and is by some thought to be expressive of the purity and holiness of angels; but rather saints are meant, who appear in the habit of priests, being all made kings and priests; and denotes their being clothed with the pure and spotless robe of Christ's righteousness, which is fine linen, clean and white, and the righteousness of the saints, Rev 19:8 and also their spiritual joy in their present situation, and in the view of the destruction of antichrist, their sackcloth being put off, in which they, the witnesses, before appeared. So the linen garment of the high priest was, as Philo the Jew says (n), made of "fine linen", "most pure". The Alexandrian copy, and some copies of the Vulgate Latin version, and some exemplars mentioned by Andreas Caesariensis, an ancient commentator on this book, read, "clothed with a stone, pure and white"; as if they were arrayed in garments of stone, which is not likely; unless reference is had to the stone asbestos, of an iron colour, found, as Pliny says (o), in the mountains of Arcadia, of which linen was made, called "asbestinum", and of that garments; which were so far from being consumed by fire, that they became clean and brighter by it; or to the Carystian stone, which the inhabitants of Carystus used to comb, spin, and weave, and make carpets of (p). And having their breasts girded with golden girdles; such an one as Christ himself was girded with, Rev 1:13 and this some understand of the love, which the breasts of angels are filled with towards the saints, and their readiness to perform all good offices to them, and to execute the judgments of God upon their enemies, whenever they have orders: but since these angels come out of the temple, and members of Gospel churches seem designed, rather this is to be understood either of the grace of faith, which is much more precious than of gold that perisheth, which receives the righteousness of Christ, puts it on, and girds it about the believer; or of love, the love of God and Christ, which encompass the saints about, and constrain them, and engage them in fervent love to them, and one another: or of the girdle of truth, Eph 6:14 which is near and close to them, and which keeps them close to Christ; nor can they depart totally and finally from him, or that; or in general, this may denote their strength and readiness for what service they shall be called to; see Luk 12:35. (n) De Somniis, p. 597. (o) Nat. Hist. l. 37. c. 10. (p) Pancirol, rer. memorab. par. 1. tit. 4. & Salmuth in ib. Plin. l. 19. c. 1. Turueb. Adversar. l. 23. c. 1. Schotti Thaumaturg, l. 2. sect. 10. p. 118.

Verse 7

And one of the four beasts,.... Or living creatures: now we hear of them, as of the four and twenty elders, under the blowing of the seventh trumpet, Rev 11:16 with which this vision is contemporary; these living creatures are the ministers of the Gospel; See Gill on Rev 4:6 and this was one, or the first of them, who was like a lion, for fortitude and courage, and whose voice was as the noise of thunder, Rev 4:7 and so fitly represents those ministers who shall give out the vials of God's wrath: not any particular person is designed, who shall be at this time; and much less Luke the evangelist, as Lord Napier thinks; nor Peter, who prophesied of the last time, Pe2 3:10 as Grotius; but a set of Gospel ministers, comparable to one of the living creatures John had before seen; of whom it is said, that they gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever: these seven vials are for the seven last plagues to be put into, and out of which they are to be taken, or poured, and inflicted; see Rev 21:9 hence it appears, that the seven plagues, and the wrath of God, are the same thing, and both design God's judgments upon antichrist; and these being expressed by "vials", which are measures, and large ones, show the large abundance and plenteous effusion of God's wrath, and the secret, sudden, and irresistible power of it; and yet that it will be poured out in measure, according to righteous judgment, and therefore it is put into vials; and these golden ones, expressive of the purity, holiness, and justice of the divine proceedings: and it will be very terrible; it will be, not the wrath of men, but of God, and a cup of the fierceness of his wrath; it will be the wrath of the living God, of him that lives for ever, and as he is, such will his wrath be; it will continue for ever, for this wrath will issue in the everlasting destruction of antichrist: so the wrath of God is signified by a wine cup of fury, Jer 25:15 and that destruction, and those plagues which God designed to bring upon Pharaoh, are by Jonathan ben Uzziel, in his Targum on Gen 40:12 called "a vial of wrath", which he should drink of: and in the pouring out of there seven vials, there is in some of them a manifest allusion to the plagues of Egypt. So the cup of trembling, in Isa 51:17 is by the Targumists called "a vial", and also "the cup of fury", Isa 51:22 and that these vials were not small narrow mouthed vessels, but large broad mouthed ones, and more properly basins or bowls, is manifest from the use of the word with Jewish writers. The dishes on which the loaves of the shewbread were set, each of which loaves was ten hands breadth long, and five broad (q), are by the Targums of Jonathan and Jerusalem on Exo 25:29 called "vials"; and so the chargers offered at the dedication of the tabernacle, Num 7:13 are, by the same, rendered vials, which weighed 130 shekels; and so the silver bowl they offered, is, by Josephus (r), called a vial: the bowls in Amo 6:6 are, by the Targum there, said to be "silver vials". The lordly dish brought by Jael to Sisera, Jdg 5:25 the Targum calls the vial of the mighty ones; and the earthen vessels used at the trial of the suspected wife, and at the cleansing of the leper, are both by Jewish writers said to be "vials" (s). Now these vials were given to the seven angels by one of the living creatures, the ministers of the word; from whence it seems that these angels design members of churches, as distinct from ministers; and may intend civil magistrates, and very principal ones, as kings of the earth, who, in this state of things, and times, will belong to the churches, and will be the instruments of destroying antichrist: and these vials may be said to be given to them by the ministers, since they will execute this vengeance in consequence of their prayers, and the churches', called vials full of odours, Rev 5:8 and because these great men will be stirred up by the ministers of the Gospel, and by their ministrations, to do this work; see Rev 18:4. (q) Misn. Menachot, c. 11. sect. 4, 5. (r) Antiqu. l. 3. c. 8. sect. 10. (s) Misn. Sota, c. 2. sect. 2. Joseph Antiqu. l. 3. c. 11. sect. 6. Misn. Negaim, c. 10. sect. 1.

Verse 8

And the temple was filled with smoke,.... Not with the smoke of false doctrine and superstition; that comes out of the bottomless pit, this from God, Rev 9:2 and besides, Gospel churches will grow purer and purer, while the seven angels are pouring out the vials: but rather this may be understood of judicial blindness and hardness of heart, upon the antichristian party, which will come upon them from God in righteous judgment; so that they will not be reformed by the plagues, and vials of wrath, nor repent of their sins; but blaspheme God, who has power over the plagues, and so shall not be able to enter into the temple: or else this may design God's powerful and gracious presence in his church, in allusion to the cloud which filled the tabernacle, so that Moses could not enter; and which filled the temple, so that the priests could not minister, Exo 40:34 since this is said to be from the glory of God, and from his power; whose presence is the glory in the midst of his church, and a covert, a protection and defence, to the saints, so that none can come into the temple to hurt them: see Isa 4:5 or rather this intends "the smoke of the anger of God", as the Ethiopic version renders it, and which is intolerable; and it may have respect not only to the wrath of God, which is insupportable, but to that great affliction which will befall the saints in those times, through the last struggle of the beast; called the earthquake, and the hour of temptation, and a time of trouble, as never the like was, and which will be shortened for the elect's sake: and no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled. None of the anti-Christian party will attempt to enter in, because of their blindness and obduracy; nor can they get in to do any mischief, because the glorious and powerful presence of God is a defence against them: and this may also have some respect to the darkness of God's judgments, which will not be clearly manifest until these seven plagues are accomplished; till that time God's judgments on antichrist will remain a great deep, and be unsearchable; there will be no entering into the temple, so as fully to understand them, which is meant by going into the sanctuary of God, Psa 73:17 and this makes the interpretation of the pouring out of these vials, in the next chapter, very difficult. Next: Revelation Chapter 16

Verse 1

Here we have the preparation of matters for the pouring out of the seven vials, which was committed to seven angels; and observe how these angels appeared to the apostle - in heaven; it was in a wonderful manner, and that upon account, 1. Of the work they had to do, which was to finish the destruction of antichrist. God was now about to pour out his seven last plagues upon that interest; and, as the measure of Babylon's sins was filled up, they should now find the full measure of his vindictive wrath. 2. The spectators and witnesses of this their commission: all that had gotten the victory over the beast, etc. These stood on a sea of glass, representing this world, as some think, a brittle thing, that shall be broken to pieces; or, as others, the gospel covenant, alluding to the brazen sea in the temple, in which the priests were to wash (the faithful servants of God stand upon the foundation of the righteousness of Christ); or, as others, the Red Sea, that stood as it were congealed while the Israelites went through; and, the pillar of fire reflecting light upon the waters, they would seem to have fire mingled with them; and this to show that the fire of God's wrath against Pharaoh and his horses should dissolve the congealed waters, and destroy them thereby, to which there seems to be an allusion by their singing the song of Moses, in which, (1.) They extol the greatness of God's works, and the justice and truth of his ways, both in delivering his people and destroying their enemies. They rejoiced in hope, and the near prospect they had of this, though it was not yet accomplished. (2.) They call upon all nations to render unto God the fear, glory, and worship, due to such a discovery of his truth and justice: Who shall not fear thee? Rev 15:4.

Verse 5

Observe, I. How these angels appeared - coming out of heaven to execute their commission: The temple of the tabernacle of the testimony in heaven was opened, Rev 15:5. Here is an allusion to the holiest of all the tabernacle and temple, where was the mercy-seat, covering the ark of the testimony, where the high priest made intercession, and God communed with his people, and heard their prayers. Now by this, as it is here mentioned, we may understand, 1. That, in the judgments God was now about to execute upon the antichristian interest, he was fulfilling the prophecies and promises of his word and covenant, which were there always before him, and of which he was ever mindful. 2. That in this work he was answering the prayers of the people, which were offered to him by their great high priest. 3. That he was herein avenging the quarrel of his own Son, and our Saviour Jesus Christ, whose offices and authority had been usurped, his name dishonoured, and the great designs of his death opposed, by antichrist and his adherents. 4. That he was opening a wider door of liberty for his people to worship him in numerous solemn assemblies, without the fear of their enemies. II. How they were equipped and prepared for their work. Observe, 1. Their array: They were clothed with pure and white linen, and had their breasts girded with golden girdles, Rev 15:6. This was the habit of the high priests when they went in to enquire of God, and came out with an answer from him. This showed that these angels were acting in all things under the divine appointment and direction, and that they were going to prepare a sacrifice to the Lord, called the supper of the great God, Rev 19:17. The angels are the ministers of divine justice, and they do every thing in a pure and holy manner. 2. Their artillery, what it was, and whence they received it; their artillery, by which they were to do this great execution, was seven vials filled with the wrath of God; they were armed with the wrath of God against his enemies. The meanest creature, when it comes armed with the anger of God, will be too hard for any man in the world; but much more an angel of God. This wrath of God was not to be poured out all at once, but was divided into seven parts, which should successively fall upon the antichristian party. Now from whom did they receive these vials? From one of the four living creatures, one of the ministers of the true church, that is, in answer to the prayers of the ministers and people of God, and to avenge their cause, in which the angels are willingly employed. III. The impressions these things made upon all who stood near the temple: they were all, as it were, wrapt up in clouds of smoke, which filled the temple, from the glorious and powerful presence of God; so that no man was able to enter into the temple, till the work was finished. The interests of antichrist were so interwoven with the civil interests of the nations that he could not be destroyed without giving a great shock to all the world; and the people of God would have but little rest and leisure to assemble themselves before him, while this great work was a doing. For the present, their sabbaths would be interrupted, ordinances of public worship intermitted, and all thrown into a general confusion. God himself was now preaching to the church and to all the world, by terrible things in righteousness; but, when this work was done, then the churches would have rest, the temple would be opened, and the solemn assemblies gathered, edified, and multiplied. The greatest deliverances of the church are brought about by awful and astonishing steps of Providence.

Verse 1

15:1–16:21 The third and final cycle of seven judgments (see study note on 6:1–16:21) is introduced with a vision of God’s victorious people singing a hymn of praise (15:2-4). Then a scene of the Temple is presented (15:5-8), from which angels emerge bearing the bowls of God’s judgment upon the earth (16:1-21).

15:1 This cycle of seven last plagues (15:1–16:21) brings God’s wrath against his enemies to completion (see 16:17; Amos 1–2; Rom 1:18–2:16). Revelation returns later to the subjects of God’s wrath (Rev 19:15-21).

Verse 2

15:2 The glass sea mixed with fire symbolizes victory through testing. Those who had been victorious over the beast (see 13:1-8, 15-18) hold harps that represent ultimate peace. Their place on the glass sea (cp. 4:6) symbolizes their endurance in the fire of persecution (cp. Ps 66:12; Isa 43:2; Dan 3:8-30).

Verse 3

15:3-4 The song of Moses and the Lamb signifies that God’s will is united in the old and new covenants.

15:3 The Lord God, the Almighty (see also 1:8; 4:8; 11:17; 16:7; 19:6; 21:22): For persecuted Christians, the message that God is all-powerful provides great comfort and security. • The truth that God is also just and true is the foundation of human integrity in the midst of a confused, unjust, and dishonest world. • God is the supreme, universal King of the nations, not a localized deity attached to one nation or to a human monarch with limited authority.

Verse 4

15:4 Who will not fear . . . and glorify your name? This rhetorical question (cp. Jer 10:7) assumes that only a fool would fail to do so (cp. Rev 14:7; 16:9; see Pss 14:1; 53:1). • God alone is holy: See Rev 16:5; Lev 11:44; 1 Pet 1:16. God’s holiness is the basis for our worship and salvation. • All nations will . . . worship: Some will be forced to acknowledge God (cp. Phil 2:10-11), but all will recognize that God’s deeds and judgments have been revealed and are righteous and just.

Verse 5

15:5-6 God’s Tabernacle implies God’s presence (see John 1:14); even the plagues have their source in God’s presence. Christ’s sacrifice (Matt 27:51; Mark 15:38; Heb 6:19-20; 10:19-20) removed the veil between God and humanity (see Exod 26:31-35; Lev 16). Now those who do not belong to Christ experience the full force of God’s presence (see Rev 20:11-15; Isa 13:4-12; Zeph 2:1-3; Mal 3:2-3). • white linen: Linen, a symbol of purity, was also worn by the priests when performing their duties (see Exod 28:39-43; Lev 16:4, 23; see also Ezek 9:2-3; Dan 12:6-7). The function of these angels is not intercession; they are agents of judgment. The linen therefore represents the purity and justice of God’s judgment. • The gold sashes across their chests probably symbolize their divine mission as ministers of justice on God’s behalf (cp. Rev 1:13).

Verse 7

15:7 the four living beings: See 4:6-8. • a gold bowl: These bowls are probably like the offering pans that were used in ancient worship (see Exod 37:16).

Verse 8

15:8 The Temple was filled with smoke as a symbol of God’s glory and power (Isa 6:4; see Exod 19:16-18; 40:34-35; 1 Kgs 8:10-13).