Revelation 15
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Revelation 15
The Seven Last Plagues
1And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
Jamieson-Fausset-Brown
CHAPTER 15
Re 15:1-8. The Last Seven Vials of Plagues: Song of the Victors over the Beast.
1. the seven last plagues--Greek, "seven plagues which are the last."
is filled up--literally, "was finished," or "consummated": the prophetical past for the future, the future being to God as though it were past, so sure of accomplishment is His word. This verse is the summary of the vision that follows: the angels do not actually receive the vials till Re 15:7; but here, in Re 15:1, by anticipation they are spoken of as having them. There are no more plagues after these until the Lord's coming in judgment. The destruction of Babylon (Re 18:2) is the last: then in Re 19:11-16 He appears.
CHAPTER 15
Re 15:1-8. The Last Seven Vials of Plagues: Song of the Victors over the Beast.
1. the seven last plagues--Greek, "seven plagues which are the last."
is filled up--literally, "was finished," or "consummated": the prophetical past for the future, the future being to God as though it were past, so sure of accomplishment is His word. This verse is the summary of the vision that follows: the angels do not actually receive the vials till Re 15:7; but here, in Re 15:1, by anticipation they are spoken of as having them. There are no more plagues after these until the Lord's coming in judgment. The destruction of Babylon (Re 18:2) is the last: then in Re 19:11-16 He appears.
The Pulpit Commentary
And I saw another sign in heaven. The last time we had this expression was in Rev_12:1-17., where the history of the war between Satan and the Church was begun. Once more we have a new departure, the seer again, as it were, returning to the beginning? in order to trace the course of the punishments inflicted on men for their worship of the devil. Rev_15:1-8. gives a short summary of this, which is expanded in Rev_16:1-21.; and it is introduced, as usual, by a vision of the saints in glory, in order to comfort and support the Christian in his warfare (cf. Rev_6:1, Rev_6:2; Rev_7:3; Rev_14:1-5, Rev_14:13). The "sign" is what is described in the following account. "In heaven" probably merely means in a conspicuous position (cf. Rev_12:1). Great and marvellous. On account of the terrible nature of the events depicted. Seven angels having the seven last plagues; for in them is filled up the wrath of God; seven angels having seven plagues, the last [ones], because in them is finished the wrath of God. The seer describes what he sees subsequently, as if all the actors were present at one moment. In reality, he sees the actions of the "seven angels" in succession. The number seven denotes the universal, all-extending nature of the plagues (see on Rev_1:4; Rev_5:1, etc.). They are the last plagues, because they lead on to the description of the final fall of the power of the devil in its various forms, and to the account of the last judgment of God and the eternal bliss of the saints in glory.
And I saw another sign in heaven. The last time we had this expression was in Rev_12:1-17., where the history of the war between Satan and the Church was begun. Once more we have a new departure, the seer again, as it were, returning to the beginning? in order to trace the course of the punishments inflicted on men for their worship of the devil. Rev_15:1-8. gives a short summary of this, which is expanded in Rev_16:1-21.; and it is introduced, as usual, by a vision of the saints in glory, in order to comfort and support the Christian in his warfare (cf. Rev_6:1, Rev_6:2; Rev_7:3; Rev_14:1-5, Rev_14:13). The "sign" is what is described in the following account. "In heaven" probably merely means in a conspicuous position (cf. Rev_12:1). Great and marvellous. On account of the terrible nature of the events depicted. Seven angels having the seven last plagues; for in them is filled up the wrath of God; seven angels having seven plagues, the last [ones], because in them is finished the wrath of God. The seer describes what he sees subsequently, as if all the actors were present at one moment. In reality, he sees the actions of the "seven angels" in succession. The number seven denotes the universal, all-extending nature of the plagues (see on Rev_1:4; Rev_5:1, etc.). They are the last plagues, because they lead on to the description of the final fall of the power of the devil in its various forms, and to the account of the last judgment of God and the eternal bliss of the saints in glory.
The Victors Over the Beast Sing
2And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory 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 harps of God.
Jamieson-Fausset-Brown
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, Re 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 Mt 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 (Ex 15:1) has its antitype in the saints' "song of Moses and the Lamb" (Re 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 (Re 21:1), so the victorious saints stand on it, having it under their feet (as the woman had the moon, see on Re 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 Re 7:14, 15.
harps of God--in the hands of these heavenly virgins, infinitely surpassing the timbrels of Miriam and the Israelitesses.
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, Re 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 Mt 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 (Ex 15:1) has its antitype in the saints' "song of Moses and the Lamb" (Re 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 (Re 21:1), so the victorious saints stand on it, having it under their feet (as the woman had the moon, see on Re 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 Re 7:14, 15.
harps of God--in the hands of these heavenly virgins, infinitely surpassing the timbrels of Miriam and the Israelitesses.
The Pulpit Commentary
And I saw as it were a sea of glass mingled with fire. "And I saw" indicates a new phase of the vision (cf. Rev_14:6, Rev_14:14, etc.). The sea was like glass, either because of its pure transparent appearance, or on account of its consistency; the saints being subsequently described as standing on it. (For a full discussion of the meaning, see on Rev_4:6.) The sea, the elders, and the triumphal hymns of praise are all characteristic of the vision in Rev_4:1-11. Mingled with fire. In Rev_4:1-11. it was described as "like unto crystal." The fire is an emblem of purity; the same idea is also conveyed by the "crystal." Fire is also a symbol of judgment, which is the theme of the song of the saints (Rev_4:4). And them that had gotten the victory 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 harps of God; and them that come victorious from the beast and from his image, and from the number, etc. Omit "and over his mark," according to all the best authorities. Standing by (or, on), having harps. (On "the beast" and "his image," etc., see on Rev_13:1-18.) These victorious ones stand by (such, probably, is the force of ἐπί) the sea (see above and on Rev_4:6). The "harps" are characteristic of the heavenly melodies (Rev_5:8; Rev_14:2). This multitude has been before described in Rev_7:9. From his image; that is, from the temptation to worship the image.
And I saw as it were a sea of glass mingled with fire. "And I saw" indicates a new phase of the vision (cf. Rev_14:6, Rev_14:14, etc.). The sea was like glass, either because of its pure transparent appearance, or on account of its consistency; the saints being subsequently described as standing on it. (For a full discussion of the meaning, see on Rev_4:6.) The sea, the elders, and the triumphal hymns of praise are all characteristic of the vision in Rev_4:1-11. Mingled with fire. In Rev_4:1-11. it was described as "like unto crystal." The fire is an emblem of purity; the same idea is also conveyed by the "crystal." Fire is also a symbol of judgment, which is the theme of the song of the saints (Rev_4:4). And them that had gotten the victory 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 harps of God; and them that come victorious from the beast and from his image, and from the number, etc. Omit "and over his mark," according to all the best authorities. Standing by (or, on), having harps. (On "the beast" and "his image," etc., see on Rev_13:1-18.) These victorious ones stand by (such, probably, is the force of ἐπί) the sea (see above and on Rev_4:6). The "harps" are characteristic of the heavenly melodies (Rev_5:8; Rev_14:2). This multitude has been before described in Rev_7:9. From his image; that is, from the temptation to worship the image.
3And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.
Jamieson-Fausset-Brown
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 [Ro 8:37] shall join, Re 12:11) is the antitype to the triumphant Old Testament song of Moses and the Israelites at the Red Sea (Ex 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, Is 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 Re 14:3. The singing victors are the 144,000 of Israel, "the first-fruits," and the general "harvest" of the Gentiles.
servant of God--(Ex 14:31; Nu 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 (De 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 (Re 16:7; 19:2; Pr 16:4; Jr 10:10; Da 4:37). Especially at the judgment (Psa 50:1-6; 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).
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 [Ro 8:37] shall join, Re 12:11) is the antitype to the triumphant Old Testament song of Moses and the Israelites at the Red Sea (Ex 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, Is 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 Re 14:3. The singing victors are the 144,000 of Israel, "the first-fruits," and the general "harvest" of the Gentiles.
servant of God--(Ex 14:31; Nu 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 (De 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 (Re 16:7; 19:2; Pr 16:4; Jr 10:10; Da 4:37). Especially at the judgment (Psa 50:1-6; 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).
The Pulpit Commentary
And they sing the song of Moses the servant of God, and the song of the Lamb. Most probably the song of deliverance after the passage of the Red Sea (Exo_15:1-27.), to which this bears a general resemblance. Moses is called the "servant of God" in Exo_14:31 and elsewhere. The song of Moses is also the song of the Lamb; the Old Testament and the New Testament Churches are one. Saying, Great and marvellous are thy works, Lord God Almighty (cf. Exo_15:7, "And in the greatness of thine excellency thou hast overthrown them;" also Psa_111:2; Psa_139:14). This song, like that in Rev_4:8, is addressed to the "Lord God Almighty." Just and true are thy ways, thou King of saints. The reading of the Textus Receptus, ἁγίων, "of saints," is certainly incorrect. It does not appear in any Greek manuscripts, but was inserted by Erasmus to represent the sanctorum of his Vulgate, which word, however, is itself a corruption of saeculorum, the true Vulgate reading representing αἰώνων. Ἐθνῶν, "of nations," is read in א, A, B, P, 1, 7, 8, 14. etc., An-dress, Primasius; while αἰώνον, "of ages," is the reading of א, C, 95, Vulgate, etc. It has been conjectured that ΑΙΘΝΩΝ (by itacism for ἐθνῶν) has been confused with ΑΙΩΝΩΝ. a parallel to the reading, " King of nations" is found in Jer_10:7, Hebrew text and Theodotion, but not LXX.: "Who would not fear thee, O King of nations?" which is very like the succeeding clause in Jer_10:5, especially in connection with the "nations" there mentioned. The title "King of the ages," or "eternal King," is applied to God in 1Ti_1:17, and in the Book of Tobit twice (13:6 and 10), but seems unknown to the Old Testament.
And they sing the song of Moses the servant of God, and the song of the Lamb. Most probably the song of deliverance after the passage of the Red Sea (Exo_15:1-27.), to which this bears a general resemblance. Moses is called the "servant of God" in Exo_14:31 and elsewhere. The song of Moses is also the song of the Lamb; the Old Testament and the New Testament Churches are one. Saying, Great and marvellous are thy works, Lord God Almighty (cf. Exo_15:7, "And in the greatness of thine excellency thou hast overthrown them;" also Psa_111:2; Psa_139:14). This song, like that in Rev_4:8, is addressed to the "Lord God Almighty." Just and true are thy ways, thou King of saints. The reading of the Textus Receptus, ἁγίων, "of saints," is certainly incorrect. It does not appear in any Greek manuscripts, but was inserted by Erasmus to represent the sanctorum of his Vulgate, which word, however, is itself a corruption of saeculorum, the true Vulgate reading representing αἰώνων. Ἐθνῶν, "of nations," is read in א, A, B, P, 1, 7, 8, 14. etc., An-dress, Primasius; while αἰώνον, "of ages," is the reading of א, C, 95, Vulgate, etc. It has been conjectured that ΑΙΘΝΩΝ (by itacism for ἐθνῶν) has been confused with ΑΙΩΝΩΝ. a parallel to the reading, " King of nations" is found in Jer_10:7, Hebrew text and Theodotion, but not LXX.: "Who would not fear thee, O King of nations?" which is very like the succeeding clause in Jer_10:5, especially in connection with the "nations" there mentioned. The title "King of the ages," or "eternal King," is applied to God in 1Ti_1:17, and in the Book of Tobit twice (13:6 and 10), but seems unknown to the Old Testament.
4Who 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.
Jamieson-Fausset-Brown
4. Who shall not--Greek, "Who is there but must fear Thee?" Compare Moses' song, Ex 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 Is 66:23; Jr 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, Mt 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.
4. Who shall not--Greek, "Who is there but must fear Thee?" Compare Moses' song, Ex 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 Is 66:23; Jr 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, Mt 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.
The Pulpit Commentary
Who shall not fear thee, O Lord, and glorify thy Name? Omit "thee." The latter part is from Jer_10:7 (see on Jer_10:3). The former part contains the same idea as Jer_10:6, "Thy Name is great in might." Compare the similar ascription of praise to the beast in Rev_13:4. The following three clauses supply the reasons for thus fearing and glorifying God. For thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest; for thy righteous acts have been made manifest (Revised Version). "Holy" is ὅσιος, not ἅγιος. It is a word which is applied more particularly to human acts. Perhaps it is used here in connection with the manifest justice of God's acts before all nations; cf. the song of Moses (Exo_15:11), "Who is like thee, glorious in holiness," etc.? The three clauses supply the reason for fearing and glorifying God, as mentioned in the first part of the verse.
(1) He himself is in his nature holy;
(2) his sway extends over all nations;
(3) the righteousness of his acts is now visible to all.
Afford adds, "Thy deeds of righteousness acted out towards the nations, both in the publication of the gospel and in the destruction of thine enemies."
Who shall not fear thee, O Lord, and glorify thy Name? Omit "thee." The latter part is from Jer_10:7 (see on Jer_10:3). The former part contains the same idea as Jer_10:6, "Thy Name is great in might." Compare the similar ascription of praise to the beast in Rev_13:4. The following three clauses supply the reasons for thus fearing and glorifying God. For thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest; for thy righteous acts have been made manifest (Revised Version). "Holy" is ὅσιος, not ἅγιος. It is a word which is applied more particularly to human acts. Perhaps it is used here in connection with the manifest justice of God's acts before all nations; cf. the song of Moses (Exo_15:11), "Who is like thee, glorious in holiness," etc.? The three clauses supply the reason for fearing and glorifying God, as mentioned in the first part of the verse.
(1) He himself is in his nature holy;
(2) his sway extends over all nations;
(3) the righteousness of his acts is now visible to all.
Afford adds, "Thy deeds of righteousness acted out towards the nations, both in the publication of the gospel and in the destruction of thine enemies."
5And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:
Jamieson-Fausset-Brown
5. So Re 11:19; compare Re 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.
5. So Re 11:19; compare Re 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.
The Pulpit Commentary
And after that I looked, and, behold; and after these things 1 saw. The characteristic commencement of a new vision or portion of a vision (see on Rev_4:1, etc.). The temple of the tabernacle of the testimony in heaven was opened. The tabernacle had its counterpart in heaven (Heb_8:5). In Exo_25:16, Exo_25:21 we have the reason of the title "tabernacle of the testimony"—a name which is common in the Bible (see Exo_38:21; Num_1:50, Num_1:53; Num_9:15; Num_10:11). The "temple" is the ναός, the inner shrine, the holy of holies which contained the ark of the testimony, which in Rev_11:1.9 is seen in connection with the judgments of God. Thence now proceed the angels bearing the plagues for men.
And after that I looked, and, behold; and after these things 1 saw. The characteristic commencement of a new vision or portion of a vision (see on Rev_4:1, etc.). The temple of the tabernacle of the testimony in heaven was opened. The tabernacle had its counterpart in heaven (Heb_8:5). In Exo_25:16, Exo_25:21 we have the reason of the title "tabernacle of the testimony"—a name which is common in the Bible (see Exo_38:21; Num_1:50, Num_1:53; Num_9:15; Num_10:11). The "temple" is the ναός, the inner shrine, the holy of holies which contained the ark of the testimony, which in Rev_11:1.9 is seen in connection with the judgments of God. Thence now proceed the angels bearing the plagues for men.
6And 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.
Jamieson-Fausset-Brown
6. having--So B reads. But A and C, read "who have": not that they had them yet (compare Re 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 Ac 1:10; 10:30.
golden girdles--resembling the Lord in this respect (Re 1:13).
6. having--So B reads. But A and C, read "who have": not that they had them yet (compare Re 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 Ac 1:10; 10:30.
golden girdles--resembling the Lord in this respect (Re 1:13).
The Pulpit Commentary
And the seven angels came out of the temple, having the seven plagues; there came out the seven angels that had, etc. These angels are distinguished from the other angels only by the fact that they bore the seven plagues. These they have not yet, but they receive them directly after. The phrase is added here to distinguish the angels meant. These angels have once before (Rev_15:1) been described in the same manner. Clothed in pure and white linen, and having their breasts girded with golden girdles. Λίνον, "linen," is found in א, B, P, 7, 14, 97, Andreas, Primasius. Λίθον, [precious] "stone," is read in A, C, 38 (margin), 48, 90, Vulgate. It seems more probable that λίθον is the correct word; for in no other place in the New Testament is λίνον found except in Mat_12:20, where it signifies "flax;" while the ordinary word for linen, viz. βύσσος or βύσσινος, is found in Rev_18:12, Rev_18:16, and Rev_19:8, Rev_19:14, as well as in Luk_16:19. If λίνον be the correct reading, the image is perhaps suggested by the priestly garments (cf. Exo_28:42, and vide infra). For the idea of "clothed in precious stone," the LXX. reading of Eze_28:13 is usually quoted. We may refer also to the stones of the high priest's breastplate, and to the description in Rev_17:4. And having their breasts girded with golden girdles (cf. the vision of our Lord in Rev_1:13, and the priestly attire described in Exo_28:8).
And the seven angels came out of the temple, having the seven plagues; there came out the seven angels that had, etc. These angels are distinguished from the other angels only by the fact that they bore the seven plagues. These they have not yet, but they receive them directly after. The phrase is added here to distinguish the angels meant. These angels have once before (Rev_15:1) been described in the same manner. Clothed in pure and white linen, and having their breasts girded with golden girdles. Λίνον, "linen," is found in א, B, P, 7, 14, 97, Andreas, Primasius. Λίθον, [precious] "stone," is read in A, C, 38 (margin), 48, 90, Vulgate. It seems more probable that λίθον is the correct word; for in no other place in the New Testament is λίνον found except in Mat_12:20, where it signifies "flax;" while the ordinary word for linen, viz. βύσσος or βύσσινος, is found in Rev_18:12, Rev_18:16, and Rev_19:8, Rev_19:14, as well as in Luk_16:19. If λίνον be the correct reading, the image is perhaps suggested by the priestly garments (cf. Exo_28:42, and vide infra). For the idea of "clothed in precious stone," the LXX. reading of Eze_28:13 is usually quoted. We may refer also to the stones of the high priest's breastplate, and to the description in Rev_17:4. And having their breasts girded with golden girdles (cf. the vision of our Lord in Rev_1:13, and the priestly attire described in Exo_28:8).
7And 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.
Jamieson-Fausset-Brown
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 (Ep 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!
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 (Ep 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!
The Pulpit Commentary
And one of the four beasts gave unto the seven angels; four living beings. These, as representing life on the earth (see on Rev_4:6; Rev_5:9), are appropriately chosen as the medium for conveying to the angels the plagues about to be inflicted on men. This description is very like what is related of the cherubim—from which the idea of the living beings is evolved (see on Rev_4:6)—in Eze_10:7, "And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out." (On the "seven angels," see on Eze_10:1.) Seven golden vials full of the wrath of God, who liveth forever and ever. Seven; as showing the complete nature of the wrath of God (cf. Eze_10:1," In them is fulfilled," etc.). Golden; the characteristic of the heavenly things and places (cf. Rev_4:4; Rev_21:18, etc.), and which is also sometimes used of other things to indicate gorgeousness and unusual splendour (cf. Rev_18:16). (On "vials," see on Rev_5:8, and compare with Rev_14:10, "the cup of his indignation.") Compare the expression, "who liveth forever and ever," with the possible reading of Eze_10:3, "thou King of the ages."
And one of the four beasts gave unto the seven angels; four living beings. These, as representing life on the earth (see on Rev_4:6; Rev_5:9), are appropriately chosen as the medium for conveying to the angels the plagues about to be inflicted on men. This description is very like what is related of the cherubim—from which the idea of the living beings is evolved (see on Rev_4:6)—in Eze_10:7, "And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out." (On the "seven angels," see on Eze_10:1.) Seven golden vials full of the wrath of God, who liveth forever and ever. Seven; as showing the complete nature of the wrath of God (cf. Eze_10:1," In them is fulfilled," etc.). Golden; the characteristic of the heavenly things and places (cf. Rev_4:4; Rev_21:18, etc.), and which is also sometimes used of other things to indicate gorgeousness and unusual splendour (cf. Rev_18:16). (On "vials," see on Rev_5:8, and compare with Rev_14:10, "the cup of his indignation.") Compare the expression, "who liveth forever and ever," with the possible reading of Eze_10:3, "thou King of the ages."
8And the temple was filled with smoke from the 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.
Jamieson-Fausset-Brown
8. temple ... filled--(Is 6:4); compare Ex 40:34; 2Ch 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.
8. temple ... filled--(Is 6:4); compare Ex 40:34; 2Ch 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.
The Pulpit Commentary
And the temple was filled with smoke from the glory of God, and from his power. The "smoke" suggests
(1) the cloud, or Shechiuah, the symbol of God's presence and glory (cf. Exo_16:10 : Exo_24:16);
(2) the sign of God's active operation (Exo_19:18);
(3) the token of judgment and calamity (Isa_14:31; Psa_18:8; Rev_14:11). All three significations receive their fulfilment in this place. And no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled; should be finished (Revised Version). Just as when God manifested his presence on Sinai the people were not allowed to approach, so here no one is allowed to approach the ναός, the dwelling place of God, while he is manifesting his judgments. The description is intended to convey an impression of the awful sacredness of God's presence. (For the explanation of the parts of this verse, see on previous verses.)
And the temple was filled with smoke from the glory of God, and from his power. The "smoke" suggests
(1) the cloud, or Shechiuah, the symbol of God's presence and glory (cf. Exo_16:10 : Exo_24:16);
(2) the sign of God's active operation (Exo_19:18);
(3) the token of judgment and calamity (Isa_14:31; Psa_18:8; Rev_14:11). All three significations receive their fulfilment in this place. And no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled; should be finished (Revised Version). Just as when God manifested his presence on Sinai the people were not allowed to approach, so here no one is allowed to approach the ναός, the dwelling place of God, while he is manifesting his judgments. The description is intended to convey an impression of the awful sacredness of God's presence. (For the explanation of the parts of this verse, see on previous verses.)
THE HOLY BIBLE
Revelation
Chapter 15
Translated out of the original tongues, and with the former translations diligently compared and revised.
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