วิวรณ์ 15:3 วิจารณ์

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 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.

The harps, as has often been said, signify the sweet-sounding hymn of the saints to God. And he says, let us sing that song of Moses, the one which he sang when the host of Pharaoh was drowned, "let us sing to the Lord, for he has been gloriously glorified; he cast horse and rider into the sea; he became to me a helper and a cover for salvation." (Ex. 15:1-2) And the song is a victory-song concerning the punishment of the ungodly and the victory against the Devil and the son of lawlessness, the Antichrist. And he calls the song of the Lamb that which is fitting, namely toward the Lord and toward his righteous judgment against the ungodly; therefore they admire the truth and the righteousness of the Lord.

He expresses here more fully the purpose and goal of the elect, who say from the heart, “Put the way of iniquity far from me, O Lord, and graciously teach me your law,” or, “For the sake of your law I have endured for you, O Lord,” and things similar to these. [By this scene] he wishes to make clear that these are in the number of the faithful in that they are participants in the victory mentioned. In Moses the Old Testament is signified as the New Testament is signified in the Lamb, and by this it teaches us that the elect were all equipped from both and perfected in both.… By a harmonious truth the pages of both Testaments testify to us concerning [their song], for “all the paths of the Lord are mercy and truth.” He is more aptly called the king of the nations, because he was a God not only known among the Jews, nor did the dew from heaven moisten only one fleece. But as Malachi said, “From the rising of the sun to its setting my name is great among the nations, and in every place a pure offering is sacrificed and offered to my name.”

From the song of Moses we learn the hymn sent up to God by those who were justified by the law before [the coming of] grace. From the song of the Lamb we learn the thanksgiving of those who lived in holiness after the coming of the Christ. This thanksgiving is for those benefactions and gifts from him that have come to our race, since through the holy apostles he has called all nations to the knowledge of him.

Great and marvelous are your works, Lord God Almighty, etc. This song is found in both Testaments, where the Lord, both true and merciful, is sung by all ages as the judge to be worshipped. He repeats what he had proposed, saying:

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.

They sing the song of Moses - That which Moses sang, Exo 15:1, when he and the Israelites, by the miraculous power of God, had got safely through the Red Sea, and saw their enemies all destroyed. And the song of the Lamb - The same song adapted to the state of the suffering, but now delivered Christians. Great and marvellous are thy works - God's works are descriptive of his infinite power and wisdom. Lord God Almighty - Nearly the same as Jehovah, God of hosts. Just and true are thy ways - Every step God takes in grace or providence is according to justice, and he carefully accomplishes all his threatenings and all his promises; to this he is bound by his truth.

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.

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).