This chapter introduces the third and last series of symbols under which
the prospective history of the church militant is given, to strengthen
the faith and animate the hopes of her suffering and heroic children.
The warfare of the witnesses for the crown rights of Immanuel, which
have been usurped by his enemies, has been symbolized under the seals,
(chs. vi.-ix.,) and under the trumpets, (chs. xi. xii.;) and the
symbolic narrative is yet under the vials to be greatly amplified,
especially their last and greatest conflict, briefly represented in the
latter part of the preceding chapter, (vs. 9-18.) Whether or not the
vials, to which this fifteenth chapter is introductory, be all
comprehended under the _seventh trumpet_, as the trumpets are all
comprehended under the _seventh seal_, is a question upon which
respectable expositors differ. It is indeed obvious that the breaking of
the last seal, lays open the whole of the book, consequently the angels
holding the vials would come into view. John, however, is obliged to
"write" _consecutively_ some visions which he saw as it were at _one
view_. Thus he was "about to write what the seven thunders uttered,"
(ch. x. 4,) but was prohibited. That was not the proper time or place;
but it is there intimated, (v. 7,) that "in the days of the voice of the
seventh angel," the import of the "seven thunders" would be disclosed.
Then would the "mystery of God be finished, as he had declared to his
servants the prophets." (Joel iii. 2, 12, 13; Micah iv. 3; Zech. xii.
2-4; 2 Thess. ii. 8.) Some of the most learned and sober divines, who
wrote on the Apocalypse during the peninsular war waged by the first
Napolean, contemplating the anarchical and bloody scenes of the French
Revolution, and the subsequent tyranny and blood connected with the
successful wars of the Gallic usurper, thought they heard in the
commotions of European nations the sound of the seventh trumpet, and saw
the plagues inflicted as symbolized by the vials. And thus it is that
local events, which excite the political feelings, the prejudices and
partialities of even good men, are hastily interpreted as a fulfilment
of prophecy. It does not appear, however, that those events were either
of sufficient magnitude or geographical extent to answer the tremendous
symbols of either _harvest_ or _vintage_. Did the French revolution, the
American revolution, or the wars of Napolean First, influence the
civilized world or affect the church of God, as Popery and Mahometanism
have done? No, the comparison is preposterous. Hence it is most probable
that Christendom has not yet heard the alarming sound of the seventh
trumpet.
1. And 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.
V. 1.--"Another sign in heaven."--All the visions were seen by the
apostle in the same place, (ch. i. 1; xii. 1.) The word translated
"sign" here is the same as "wonder" in the twelfth chapter, which for
greater clearness to the English reader ought to have been rendered by
the same word.--The symbol or sign consists of "seven angels having the
seven last plagues,"--the _last_ to be inflicted on the Antichrist, but
not absolutely the last penal inflictions on the enemies of God; for
"Gog and Magog" are in like manner to be destroyed, and there is
_eternal_ wrath.
Upon the "Lamb's taking the book," and before he had opened the first
seal, songs of joy burst forth from saints and angels, (ch. v. 8, 9.) So
it is here. Before the angels proceed to execute their commission, the
redeemed of the Lord, anticipating the effects of these judgments, give
expression to their joy.
2. And 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.
3. And 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!
4. Who shall not fear thee, O Lord, and glorify thy name? for thou only
art holy: for all nations shall come and worship before thee; for thy
judgments are made manifest.
Vs. 2-4.--The "sea of glass," or transparent sea, (as in ch. iv. 6,)
refers us to the brazen sea before the throne of God in the temple. In
this sea the priests were to wash themselves, (Exod. xxx. 18, 19,) and
in water drawn from it the sacrifices were to be washed also. (Lev. i.
9, 13.)
As the brazen sea typified the blood of Christ, that "fountain opened
for sin and for uncleanness," (Zech. xiii. 1,) so this "sea of glass" is
the symbol of the same thing; for the Lord washes away the filth of the
daughters of Zion, and purges the blood of Jerusalem from the midst
thereof by the spirit of judgment, and by the spirit of burning. (Isa.
iv. 4.) This happy company were victorious by the blood of the Lamb,
"over the beast, his image, his name and number;" having clean escaped
from them who live in error, both in civil and ecclesiastical relations.
Holding the eucharistic "harps of God," they are the same company as
those on Mount Zion with the Lamb, (ch. xiv. 1, 2.) There, their song
was called _new_; here it is more fully described. There it was said,
"no man could learn that song" but themselves, here we have the matter
of the song epitomised. It is constructed of two parts, "the song of
Moses and the song of the Lamb." As the children of Israel at the Red
Sea celebrated the praises of God's justice in the overthrow of their
enemies the Egyptians, so do these with united voice express their
admiration and praise in anticipation of the final and awful end of
these cruel, idolatrous and persecuting mystical Egyptians, (ch. xi. 8,)
"saying, Great and marvellous are thy works, Lord God Almighty; just and
true are thy ways, thou King of saints." They do also declare their
faith in the universal dominion of their King; that "all nations shall
come and worship before him." And to this day none but the witnesses are
prepared either with intelligence or affection to "learn" or use this
song. We have the subject matter of both parts of this triumphant song,
framed by the Holy Spirit and incorporated in the Book of Psalms, (as
Ps. ii. 8; xviii. 37-45; xlv. 3-6; cx. 1, etc.) The fortunes of God's
covenant people till the ingathering of the Jews, with the fulness of
the Gentiles, may be found in Moses' song, (Deut. xxxii. 1-43,) and the
"song of the Lamb" is found in chapter v. 9-13.
5. And after that I looked, and behold, the temple of the tabernacle of
the testimony in heaven was opened:
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.
Vs. 5, 6.--John looked again, and saw the "temple opened," that the
seven angels might have egress to enter upon their heavenly mission.
Their clothing resembled the garments of the priests under the law,
"white linen and golden girdles," representing the holiness or moral
purity of their work. They shed the blood of the victim, so to speak,
without soiling their garments; but the Lord Jesus, whose work of
judgment this is, "stains all his raiment," (Isa. lxiii. 3,) "for the
day of vengeance is in his heart," (v. 4.)
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.
V. 7.--"One of the four beasts,"--_animals_, the symbol of the gospel
ministry, as we found, (ch. iv. 6.) Not all the ministry were employed
in this action, but _one_ only. That is, some few, a fractional part,
possessing more insight into the "sure word of prophecy," and endowed
with larger measure of heroic spirit by the Lord Jesus, co-operated with
holy angels in this work of judgment. "He gave the vials into the hand
of the angels." By their preaching, their prayers and their example,
faithful ministers, unseduced by the blandishments of corrupt power, and
undismayed by the bloody edicts of the beast,--"in nothing terrified by
their adversaries," denounce the judgments represented by these vials,
upon the impenitent enemies of the Lord and his Anointed. For an
illustration of this symbolic action of giving the vials of divine wrath
to the appointed agents, reference may be had to Jer. xxv. 15-26; li. 7.
8. And 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.
Vs. 8.--"The temple filled with smoke," represents the darkness of these
dispensations, the horror and dismay which seizes upon the votaries of
Antichrist. But during the time of executing these judgments, the
progress of the gospel will be retarded,--"no man being able to enter
into the temple." It is intimated, moreover, that these judgments will,
as it were, clear away the "smoke," and render the temple once more
luminous. So we may conclude by comparing the 4th and 8th verses. In the
4th verse the witnesses declare their faith thus,--"All nations shall
come and worship before thee." But this is a description of the
millennial state of the world. (Ps. lxxii. 11.)