Revelation 15:2 Komentář

Hitherto, according to the judgment of very eminent expositors, God had represented to his servant, John, I. The state of the church under the pagan powers, in the six seals opened; and then, II. The state of the church under the papal powers, in the vision of the six trumpets that began to sound upon the opening of the seventh seal: and then is inserted. III. A more general and brief account of the past, present, and future state of the church, in the little book, etc. He now proceeds, IV. To show him how antichrist should be destroyed, by what steps that destruction should be accomplished, in the vision of the seven vials. This chapter contains an awful introduction or preparation for the pouring out of the vials, in which we have, 1. A sight of those angels in heaven who were to have the execution of this great work, and with what acclamations of joy the heavenly hosts applauded the great design (Rev 15:1-4). 2. A sight of these angels coming out of heaven to receive those vials which they were to pour out, and the great commotions this caused in the world (Rev 15:5, etc.).

INTRODUCTION TO REVELATION 15 This chapter is a preparation to the pouring out of the seven vials, and contains a vision of the seven angels in heaven that should do this work, of a chorus of harpers on this occasion, and of the same seven angels coming out of the temple, and receiving the vials, in order to execute their commission. The vision of the seven angels, having the seven last plagues, so called because filled up with the wrath of God, is said to be a sign, great and marvellous, Rev 15:1 a sea of glass, mingled with fire, is seen, with persons standing on it, described by the victory they had got over the beast, his image, mark, and number of his name; by having the harps of God in their hands, and by the song they sung, called the song of Moses, and of the Lamb; in which they ascribe to Christ deity, dominion over the saints, omnipotence, justice, truth, and holiness; give him glory, celebrate his works, commend his ways, and suggest that he ought to be the object of the fear and worship of all, Rev 15:2. Next the temple in heaven is seen opened, out of which come the seven angels, described by the place they came from, the temple; by what they had, the seven plagues; by their habit, clothed in pure white linen; and by their golden girdles about their breasts, Rev 15:5 to whom one of the four living creatures, made mention of in Rev 4:6 delivers to them seven golden vials full of divine wrath, upon which the temple is filled with smoke from the Lord; so that it was not possible for anyone to enter into it, until these seven plagues were ended, Rev 15:7.

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.

That the foundation and strength of hope and faith is fear. In the cxth Psalm: "The fear of the Lord is the beginning of wisdom." Of the same thing in the Wisdom of Solomon: "The beginning of wisdom is to fear God." Also in the Proverbs of the same: "Blessed is the man who reverences all things with fear." Of the same thing [in Isaiah: "And upon whom else will I look, except upon him that is lowly and peaceful, and that trembleth at my words? " Of this same thing in Genesis: "And the angel of the Lord called him from heaven, and said unto him, Abraham, Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do anything unto him: for now I know that thou fearest thy God, and hast not spared thy beloved son for my sake." Also in the second Psalm: "Serve the Lord in fear, and rejoice unto Him in trembling." Also in Deuteronomy, the word of God to Moses: "Call the people together to me, and let them hear my words, that they may learn to fear me all the days that they themselves shall live upon the earth." Also in Jeremiah: "Behold, the days come, saith the Lord, that I will perfect upon the house of Israel, and in the house of Judah, a new covenant: not according to the covenant that I had ordered with their fathers in the day when I laid hold of their hand to bring them out of the land of Egypt; because they have not abode in my covenant, and I have been unmindful of them, saith the Lord; because this is the covenant which I will ordain for the house of Israel; After those days, saith the Lord, I will give my law, and will write it in their mind and I will be to them for a God, and they shall be to me for a people. And they shall not teach every man his brother, saying, Know the Lord because all shall know me, from the least even to the greatest of them: because I will be favourable to their iniquities, and their sins I will not remember any more. If the heaven should be lifted up on high, saith the Lord, and if the earth should be made low from beneath, yet I will not cast away the people of Israel, saith the Lord, for all the things which they have done. Behold, I will gather them together from every land in which I have scattered them in anger, and in my fury, and in great indignation; and I will grind them down into that place, and I will leave them in fear; and they shall be to me for a people, and I will be to them for a God: and I will give them another way, and another heart, that they may fear me all their days in prosperity with their children: and I will perfect for them an everlasting covenant, which I will not turn away after them; and I will put my fear into their heart, that they may not depart from me: and I will visit upon them to do them good, and to plant them in their land in faith, and with all the heart, and with all the mind." Also in the Apocalypse: "And the four and twenty elders which sit on their thrones in the sight (of God), fell upon their faces, and worshipped God, saying, We give Thee thanks, O Lord God omnipotent, which art and which wast; because Thou hast taken Thy great power, and hast reigned. And the nations were angry, and Thy wrath is come, and the time in which it should be judged concerning the dead, and the reward should be given to Thy servants the prophets, and the saints that fear Thy name, small and great; and to disperse those who have corrupted the earth." Also in the same place: "And I saw another angel flying through the midst of the heaven, having the everlasting Gospel to preach to those who dwell upon the earth, and to all the nations, and tribes, and tongues, and peoples, saying with a loud voice, Fear God, and give Him honour, because the hour of His judgment is come; and adore Him who made the heaven, and the earth, and the sea, and the fountains of waters." Also in the same place: "And I saw as it were a sea of glass mingled with fire; and the beasts were feeding with His lambs; and the number of His name a hundred and forty and four, standing upon the sea of glass, having the harps of God; and they sing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, O Lord God Almighty; just and true are Thy ways, Thou King of the nations. Who would not fear Thee, and give honour to Thy name? for Thou only art holy: and because all nations shall come and worship in Thy sight, because Thy righteousnesses have been made manifest." Also in Daniel: "There was a man dwelling in Babylon whose name was Joachim; and he took a wife by name Susanna, the daughter of Helchias, a very beautiful woman, and one that feared the Lord. And her parents were righteous, and taught their daughter according to the law of Moses." Moreover, in Daniel: "And we are lowly this day in all the earth because of our sins, and there is not at this time any prince, or prophet, or leader, or burnt-offering, or oblation, or sacrifice, or incense, or place to sacrifice before Thee, and to find mercy from Thee. And yet in the soul and spirit of lowliness let us be accepted as the burnt-offerings of rams and bulls, and as it were many thousands of lambs which are fattest. If our offering may be made in Thy presence this day, their power shall be consumed, for they shall not be ashamed who put their trust in Thee. And now we follow with our whole heart, and we fear and seek Thy face. Give us not over unto reproach, but do with us according to Thy tranquillity, and according to the multitude of Thy mercy deliver us." Also in the same place: "And the king exceedingly rejoiced, and commanded Daniel to be taken up out of the den of lions; and the lions had done him no hurt, because he trusted and had believed in his God. And the king commanded, and they brought those men who had accused Daniel; and they cast them in the den of lions, and their wives and their children. And before they had reached the pavement of the den they were seized by the lions, and they brake all their bones in pieces. Then Darius the king wrote, To all peoples, tribes, and languages which are in my kingdom, peace be unto you from my face. I decree and ordain that all those who are in my kingdom shall fear and tremble before the most high God whom Daniel serves, because He is the God who liveth and abideth for ever, and His kingdom shall not pass away, and His dominion goeth on for ever; and He alone doeth signs, and prodigies, and marvellous things in the heaven and the earth, who snatched Daniel from the den of lions." Also in Micah: "Wherewith shall I approach the Lord, and lay hold upon Him? in sacrifices, in burnt-offerings, in calves of a year old? Does the Lord favour and receive me with thousands of fat goats? or shall I give my first-fruits of unrighteousness, the fruit of my belly, the sin of my soul? It is told thee, O man, what is good; or what else the Lord doth require, save that thou shouldst do judgment and justice, and love mercy, and be ready to go with the Lord thy God. The voice of the Lord shall be invoked in the city, and He will save those who fear His name." Also in Micah: "Feed Thy people with Thy rod, the sheep of Thine inheritance; and pluck up those who dwell separately in the midst of Carmel. They shall prepare Bashan and Gilead according to the days of the age; and according to the days of their going forth from the land of Egypt I will show them wonderful things. The nations shall see, and be confounded at all their might; and they shall place their hand upon their mouth. Their ears shall be deafened, and they shall lick the dust as do serpents. Dragging the earth, they shall be disturbed, and they shall lick the dust: in their end they shall be afraid towards the Lord their God, and they shall fear because of Thee. Who is a God as Thou art, raising up unrighteousness, and passing over impiety? " And in Nahum: "The mountains were moved at Him, and the hills trembled; and the earth was laid bare before His face, and all who dwell therein. From the face of His anger who shall bear it, and who withstandeth in the fury of His soul? His rage causes the beginnings to flow, and the rocks were melted by Him. The Lord is good to those who sustain Him in the day of affliction, and knoweth those who fear Him." Also in Haggai: "And Zerubbabel the son of Salathiel, of the tribe of Judah, and Jesus the son of Josedech, the high priest, and all who remained of the people, obeyed the voice of the Lord their God, because the Lord sent him to them, and the people feared from the face of God." Also in Malachi: "The covenant was with life and peace; and I gave to them the fear to fear me from the face of my name." Also in the thirty-third Psalm: "Fear the Lord, all ye His saints: for there is no want to them that fear Him." Also in the eighteenth Psalm: "The fear of the Lord is chaste, abiding for ever."

"Standing upon the sea of glass, having harps." That is, that they stood stedfastly in the faith upon their baptism, and having their confession in their mouth, that they shall exult in the kingdom before God. But let us return to what is set before us.

And he saw, he says, a sea of glass mingled with fire, and those who had conquered the beast and his image and the number of his name, standing on the glassy sea, having the harps of God. He says somewhere in his own words the wisest Paul: "If anyone builds upon this foundation gold, silver, precious stones, wood, hay, straw, each one's work will be tested by fire; for it will be revealed by fire." (1 Cor. 3:12-13) So then will not only the wicked, who heap upon themselves the careless burdens of sin, but also the righteous be tested by fire, even though they bring gold and the precious materials? This is what he now says: those who have conquered the beast in every way, standing on the sea made of glass mingled with fire, glass because of the brilliant and pure nature of the righteous in it, mingled with fire because of the smoky and purifying influence of every kind of filth, since even the righteous need purification. For we all sin in many ways according to what is written (James 3:2); "and who will be clean from defilement? But not even if his life upon the earth should be one day." (Job 14:4-5)

[He saw] the water of baptism made holy by the fire of the Holy Spirit. Or, in view of the character of fire, this water has been made red through martyrdom. For this reason we read, “The kiln tests the clay vessels, and the trial of tribulation the righteous.” “And I saw those standing upon [the sea] who had conquered the beast and his image.” The term standing upon indicates that they are immoveable in the faith. The psalm describes them in virtually the same way. For after it says, “who made by understanding the heavens,” indicating no doubt those who are spiritual and fully enjoy the clear understanding of the heavenly truth, it adds, “who founded the earth upon the waters,” namely, those who are immoveable upon their baptism. And although they seem to be nourished by milk, nonetheless they are not carried about “by every wind of doctrine.” And so here they are said to conquer the beast and his image. [The harps] refer to their hearts, which are devoted to the praise [of God] and which are in full harmony through the harmonious truth of the two Testaments. Or this image speaks of the flesh of the passion, which is extended upon the wood, where not only the sound of the voice but also the effect of a good work is signified. For this reason he includes also mention of that great man, Moses, to whom God bears witness, saying, “My servant, Moses, who is faithful in all my house.”

We think that the “sea of glass” signifies the multitude of those who are being saved, the purity of the coming reward and the brightness that the saints will radiate by the sparkling of their virtue. The fire that is mixed with it may be understood from what was written by the apostle, “Fire will test the work of each, whatever it is.” Although this fire does not harm the pure and the undefiled, it is divided without mixture into two energies, according to the word of the psalmist: 18 it burns the sinners, and, as the great Basil understood, it illumines the righteous. It is possible that the “fire” indicates both the divine knowledge and the grace of the life-giving Spirit. For God appeared to Moses in fire, and the Holy Spirit descended upon the apostles in the form of tongues of fire. The “harps” suggest the dying of members and the harmonious life in the symphony of virtues, plucked with the plectrum of the divine Spirit.

And I saw something like a sea of glass mingled with fire. That is, the translucent fountain of baptism, consecrated with the fire of the Holy Spirit. Or also, in regard to the quality of fire, reddened by martyrdom.

And those who have conquered the beast and its image, etc. Those who conquer the beast’s deceits appear to stand by the fiery baptism, striving, according to the Apostle, to contend for the faith once delivered to the saints (Jude 3).

Having the harps of God, and singing, etc. That is, bearing hearts dedicated to praising God, and singing with the truth of both Testaments. Or, the flesh extended on the wood of the passion. Where not only the sound of the voice, but also the effect of good work is signified.

The seven angels with the seven last plagues, Rev 15:1. The sea of glass, and those who had a victory over the beast, Rev 15:2. The song of Moses and the Lamb, Rev 15:3, Rev 15:4. The temple in heaven opened, Rev 15:5. Seven angels come out of the temple, who receive from one of the four living creatures seven golden vials full of the wrath of God, Rev 15:6-8.

A sea of glass - A spacious lucid plain around the throne, from which fiery coruscations were continually emitted: or, the reflection of the light upon this lucid plain produced the prismatic colors of the most vivid rainbow. Over the beast, and over his image - See the notes on Revelation 13:1-18 (note).

THE LAST SEVEN VIALS OF PLAGUES: SONG OF THE VICTORS OVER THE BEAST. (Rev 15:1-8) 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 Rev 15:7; but here, in Rev 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 (Rev 18:2) is the last: then in Rev 19:11-16 He appears.

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.