Revelation 15 commentary

Seven angels appeared in heaven; prepared to finish the destruction of antichrist. As the measure of Babylon's sins was filled up, it finds the full measure of Divine wrath. While believers stand in this world, in times of trouble, as upon a sea of glass mingled with fire, they may look forward to their final deliverance, while new mercies call forth new hymns of praise. The more we know of God's wonderful works, the more we shall praise his greatness as the Lord God Almighty, the Creator and Ruler of all worlds; but his title of Emmanuel, the King of saints, will make him dear to us. Who that considers the power of God's wrath, the value of his favour, or the glory of his holiness, would refuse to fear and honour him alone? His praise is above heaven and earth.

In the judgments God executes upon antichrist and his followers, he fulfils the prophecies and promises of his word. These angels are prepared for their work, clothed with pure and white linen, their breasts girded with golden girdles, representing the holiness, and righteousness, and excellence of these dealings with men. They are ministers of Divine justice, and do every thing in a pure and holy manner. They were armed with the wrath of God against his enemies. Even the meanest creature, when armed with the anger of God, will be too hard for any man in the world. The angels received the vials from one of the four living creatures, one of the ministers of the true church, as in answer to the prayers of the ministers and people of God. Antichrist could not be destroyed without a great shock to all the world, and even the people of God would be in trouble and confusion while the great work was doing. The greatest deliverances of the church are brought about by awful and astonishing steps of Providence; and the happy state of the true church will not begin till obstinate enemies shall be destroyed, and lukewarm or formal Christians are purified. Then, whatever is against Scripture being purged away, the whole church shall be spiritual, and the whole being brought to purity, unity, and spirituality, shall be firmly established.

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.

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.

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).

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.

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.

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).

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!

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.

Seven angels having the seven last plagues - Under the emblems of harvest and vintage God's judgments on the enemies of his Church have already been pointed out: but these are farther signified by the seven vials, which are called the seven last plagues of God. The seven last plagues appear to fall under the seventh and last trumpet. As the seventh seal contained the seven trumpets, so the seventh trumpet contains the seven vials. And as seven angels sounded the seven trumpets, so seven angels are appointed to pour out the seven vials, angels being always the ministers of Providence. This chapter contains the opening vision which is preparatory to the pouring out of the vials.

The Targum of Jonathan on Isa 51:17, Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury, uses the same words employed by the evangelist here: "Jerusalem, thou hast received from the face of the Lord the cup of his wrath; ית פילי כסא דלוטא yath pailey casa dilvata, "the Phials of the cup of malediction " find again on Isa 51:22 : I will take out of thy hand the cup of malediction; ית פילי כסא דחמתי yath Pailey casa dechemti, "the Phials of the cup of my indignation."

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).

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.

Who shall not fear thee - That is, All should fear and worship this true God, because he is just and true and holy; and his saints should love and obey him, because he is their King; and they and all men should acknowledge his judgments, because they are made manifest.

The temple of the tabernacle of the testimony - The temple which succeeded the tabernacle, in which was the testimony, viz., the two tables, Aaron's rod, pot of manna, holy anointing oil, etc. All bearing testimony to the truth of God and his miraculous interposition in their behalf.

The seven angels came out of the temple - To show that they were sent from God himself.

Clothed in pure and white linen - Habited as priests. For these habits see Exo 28:6, Exo 28:8; and see the note on Rev 1:13.

The temple was filled with smoke - So was the tabernacle when consecrated by Moses, Exo 40:34, Exo 40:35, and the temple when consecrated by Solomon, 1Kgs 8:10, 1Kgs 8:11; 2Chr 5:14. See Isa 6:4. This account seems at least partly copied from those above.

When the high priest entered into the holy of holies, and the ordinary priest into the holy place, they always carried with them a great deal of smoking incense, which filled those places with smoke and darkness, which prevented them from considering too attentively the parts and ornaments of those holy places, and thus served to produce an air of majesty in the temple, which none dared to approach without the deepest reverence. To this Calmet thinks the allusion may be here.

And I saw seven holy angels having the seven last plagues - Before they had the phials, which were as instruments whereby those plagues were to be conveyed. They are termed the last, because by them the wrath of God is fulfilled - Hitherto. God had borne his enemies with much longsuffering; but now his wrath goes forth to the uttermost, pouring plagues on the earth from one end to the other, and round its whole circumference. But, even after these plagues, the holy wrath of God against his other enemies does not cease, Rev 20:15.

The song was sung while the angels were coming out, with their plagues, who are therefore mentioned both before and after it, verses 1 - 6. Rev 15:1 - 6 And I saw as it were a sea of glass mingled with fire - It was before "clear as crystal," Rev 4:6, but now mingled with fire, which devours the adversaries. And them that gained, or were gaining, the victory over the wild beast - More of whom were yet to come. The mark of the beast, the mark of his name, and the number of his name, seem to mean here nearly the same thing. Standing at the sea of glass - Which was before the throne. Having the harps of God - Given by him, and appropriated to his praise.

And they sing the song of Moses - So called, partly from its near agreement ,with the words of that song which he sung after passing the Red Sea, Exod 15:11, and of that which he taught the children of Israel a little before his death, Deut 32:3,4. But chiefly because Moses was the minister and representative of the Jewish church, as Christ is of the church universal. Therefore it is also termed the sons of the Lamb. It consists of six parts, which answer each other: Great and wonderful are thy works, Lord God Almighty. For thou only art gracious. Just and true are thy ways, O King of the nations. For all the nations shall come and worship before thee. Who would not fear thee, O Lord, and glorify thy name? For thy judgments are made manifest. We know and acknowledge that all thy works in and toward all the creatures are great and wonderful; that thy ways with all the children of men, good and evil, are just and true. For thou only art gracious - And this grace is the spring of all those wonderful works, even of his destroying the enemies of his people. Accordingly in Psalm 136:1 - 26., that clause, "For his mercy endureth for ever," is subjoined to the thanksgiving for his works of vengeance as well as for his delivering the righteous. For all the nations shall come and worship before thee - They shall serve thee as their king with joyful reverence. This is a glorious testimony of the future conversion of all the heathens. The Christians are now a little flock: they who do not worship God, an immense multitude. But all the nations shall come, from all parts of the earth, to worship him and glorify his name. For thy judgments are made manifest - And then the inhabitants of the earth will at length learn to fear him.

After these things the temple of the tabernacle of the testimony - The holiest of all. Was opened - Disclosing a new theatre for the coming forth of the judgments of God now made manifest.

And the seven angels came out of the temple - As having received their instructions from the oracle of God himself. St. John saw them in heaven, verse 1, Rev 15:1 before they went into the temple. They appeared in habits like those the high priest wore when he went into the most holy place to consult the oracle. In this was the visible testimony of God's presence. Clothed in pure white linen - Linen is the habit of service and attendance. Pure - unspotted, unsullied. White - Or bright and shining, which implies much more than bare innocence. And having their breasts girt with golden girdles - In token of their high dignity and glorious rest.

And one of the four living creatures gave the seven angels - After they were come out of the temple. Seven golden phials - Or bowls. The Greek word signifies vessels broader at the top than at the bottom. Full of the wrath of God, who liveth for ever and ever - A circumstance which adds greatly to the dreadfulness of his wrath.

And the temple was filled with smoke - The cloud of glory was the visible manifestation of God's presence in the tabernacle and temple. It was a sign of protection at erecting the tabernacle and at the dedication of the temple. But in the judgment of Korah the glory of the Lord appeared, when he and his companions were swallowed up by the earth. So proper is the emblem of smoke from the glory of God, or from the cloud of glory, to express the execution of judgment, as well as to be a sign of favour. Both proceed from the power of God, and in both he is glorified. And none - Not even of those who ordinarily stood before God. Could go into the temple - That is, into the inmost part of it. Till the seven plagues of the seven angels were fulfilled - Which did not take up a long time, like the seven trumpets, but swiftly followed each other.

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 .

That is, a Representation which appeared to Iohn great and wonderful.

Ministers of God, used by him in the Dispensations of his Providence,

having a Commission to execute the seven last Judgments of God, by which he designed to destroy Antichrist,

For by them the Wrath of God was to be executed upon him to the uttermost.

2 And I saw as it were a sea of glass e mingled with fire f, 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, standing on the sea of glass , having the harps of God .

for it is mentioned as the place of the glorified Saints, who had overcome all Temptations to Idolatry, either from Pagans (which were the best) or from Antichrist and his Party (which are called the Image of the Beast) and had avoided all kind of Compliance with them in Profession of the Religion which he would endeavour to impose upon them.

Harps of God signifie either the most excellent Harps, or holy Harps. Mr. Forbes saith well, they signifie Hearts tempered with Joy, and Love, and a grateful Sense of the Mercies of God towards them.

Marginal references: Chap. 5.8. & 14.2.

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 .

The Song which Moses sang upon God's Delivery of the Israelites from the Danger of Pharaoh, which we have, Exod. 15.1, &c. not that they sang those words, but to the same sense.

A Song to the Honour of Christ, to the same sense that Moses sang, and upon a much like occasion.

Admiring the greatness and marvellousness of what God had done in their Deliverance, and giving him the Glory of his Almighty Power,

acknowledging, that all the Acts of his Providence were both just (God, in them, giving to every one their due) and true, God by them but justifying his Promises and Threatnings. These words are taken out of Psalm 145.17.

Marginal references: Psal. 111.2 & 139.14. Chap. 16.7.

4 Who shall not fear thee, O Lord, and glorifie thy name? for thou only art holy : for all nations shall come and worship before thee ; for thy judgments are made manifest .

Acknowledging, that for this God deserved to be worshipped and served by all the World;

declaring their Faith and Hope that now all Nations should own and acknowledge Christ, and be subject unto him.

Now that his Judgments upon Antichrist, and his Justice in all his Dispensations, was made so evident to the World.

because of his Holiness much seen in the Justice and Truth of his ways;

Marginal references: Jer. 10.7.; Isa. 66.23.

5 And after that I looked, and behold, the temple of the tabernacle of the testimony in heaven was opened :

Here is a plain Allusion to the Jewish Tabernacle or Temple, in which was the holy Place, and the Holy of Holies; into the latter the High-Priest only entred. There were kept in the Ark the two Tables of God's Law, often called the Testimonies of God. From this Tabernacle of Testimony proceeded God's Oracles; there God gave Answers from the Mercy-seat, and therefore in the Book of Kings it is called the Oracle. The Sense some put upon this, is, That God here shewed unto his Prophet the Liberty that should be, after the down-fall of Antichrist, to preach the Gospel. But in this sense it must be an Anticipation of what orderly should have come in after the pouring out of the Vials: I had rather understand it of God's being now about to give out an Answer to his Peoples Prayers for a Deliverance from the Tyranny of Antichrist; as the place called the Oracle in the Jewish Temple was opened when the High-Priest had been inquiring of God, to give an account of the Answer he had.

Marginal references: Chap. 11.19. Num. 1.50.

6 And the seven angels came out of the temple , having the seven plagues , cloathed in pure and white linen, and having their breasts girded with golden girdles .

The seven Ministers of Gods Vengeance on Antichrist, to whom the Vials were given.

That is, out of the Tabernacle of the Testimony; for in Moses his Tabernacle there was only this inward Court for the Priests, (the People worshipped without) They came (as the High-Priest was wont) out of the Oracle to bring God's Answer to all his Saints Prayers.

The Answer was seven Plagues, that is, that God had imployed them to bring seven Plagues successively upon the Antichristian Party, and all the Enemies of his Church, till by them they should be consumed.

These Angels came in the Habit of High-Priests, when they went in to inquire of God, or came out with an Answer from God.

Marginal references: Chap. 1.13.

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 .

One of those four Beasts round about the Throne, ch. 4.6.

The seven Angels mentioned, v. 6.

A Vial is a plain Pot or Glass with a wide Mouth, used to drink in; these were full of the Wrath of God who liveth for ever. The meaning is no more than that the seven Angels before-mentioned, were commissionated from God, by one Plague after [illegible: 2 letters]other, to bring Antichrist to his ruine.

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 .

That is, the Church (as Temple most ordinarily signifieth in this Book.)

By Smoke, doubtless, is meant Confusions and Troubles,

caused by God's glorious Manifestation of his Power, in bringing Antichrist to ruine, who had so twisted his Interest with that of the Civil Magistracy in several Kingdoms, that there was no rooting him out, without a terrible shaking of all those parts of the Earth where he set his Foot,

so as no part of the Church could be at Rest until God had fulfilled his Ruine by these Plagues: nor must any quiet state of the Church be expected, until this great Work be effected:

Marginal references: Exod. 40.34. 1 King. 8.10. Isa. 6.4.

The Seven Vials. (a. d. 95.)

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. 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.

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, &c. 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? v. 4.

The Seven Vials. (a. d. 95.)

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. 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. 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.

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, v. 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, v. 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, ch. xix. 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.

CHAP. XV. Verſe 1. And I ſaw another ſigne]

DIſtinct from the former, and deſcribing the utter overthrow of Antichriſt in this, and the following Chapters.

Great and marvellous] A juſt wonder it was indeed, the miracle that we in theſe laſt times are to look for, that the Kingdome of Antichriſt ſhould be ſo eaſily and ſuddenly over-turned by the preaching of the Goſpel, as once the wals of Jericho were by the blowing of Rams-horns.

Seven Angels] i. e. Certain Citizens of the Reformed Churches.

Having the ſeven laſt plagues] Being the ſeverall parts of the ſeventh Trumpet, and ſaid to be the laſt that ſhall in this life be inflicted: though far worſe follow in hell, whereof all theſe are but typicall. Here the leaves only (as it were) fall upon reprobates, but hereafter the whole trees.

Verſe 2. As it were a ſea of glaſſe] The word of God mingled with the vertue of the holy Ghoſt, ſay ſome. The world full of affliction, ſay others.

Having the harps of God] Hearts full of heaven.

Verſe 3. And they ſing] There cannot but be muſick in the temple of the holy Ghoſt.

The ſong of Moſes] As being delivered out of ſpirituall Aegypt.

And the ſong of the Lamb] That mentioned, Chap. 14.3. and the ſame in effect with that of Saint Paul, 1 Timothy 1.15, 17.

Verſe 4 who ſhall not fear thee] q. d. How mad are the enemies, how ſottiſh is the world that fear not thee, who art the proper object of fear? Pſal. 76.11. The Greeks call him [non-Latin text not transcribed], quaſi [non-Latin text not transcribed], fear: the Chaldee Dechilah for the ſame reaſon: and Jacob ſtiled him, The fear of his father Iſaac.

For thou only art holy] Before it had been ſaid of his Holineſſe, Who is like unto the beast? Now, who ſhall not fear thee, ô Lord, for thou only art holy?

For all Nations ſhall come] As being deeply affected with thine heavieſt plagues upon Antichriſt; they ſhall better bethink themſelves, They ſhall return and diſcern betwixt the righteous and the wicked, Mal. 3. ult.

Are made manifeſt] i. e. Are begun to be, and more and more ſhall be, if our ſins hinder not.

Verſe 5. The temple of the tabernacle] Theſe words are all one with thoſe, chap. 11.19. to the conſideration whereof we are here recalled, after ſo long an interruption.

Verſe 6. Clothed in pure] Habited as holy Prieſts.

With golden girdles] Here an Interpreter gives this note,M. Bernard. That they which are leud and vicious, though never ſo wiſe, politike, rich and valiant, ſhall not be Gods inſtruments to plague Antichriſt and his kingdom. This their prieſtly apparel ſheweth alſo, how that theſe Angels come forth in the Churches cauſe, and for her ſake without any other by and ſiniſter reſpect.

Verſe 7. And one of the four beaſts] The faithfull Paſtours by their divine diſcourſes of the pure worſhip of God, the intolerable tyranny of Antichriſt, &c. ſtirre up the ſpirits of Gods ſervants to ſet them ſelves againſt that man of ſinne, and to execute upon him the judgement written. This honour have all his Saints, Pſal. 149. ult.

Seven golden vials] Veſſels of large content, but narrow mouths: they pour out ſlowly, but drench deeply, and diſtill effectually the wrath of God.

Full of the Wrath of God] Filled out of the cup of his wrath, mentioned in the former Chapter.

Verſe 8. And the Temple was filled] This ſhews that God graciouſly approves and miraculouſly protects the reformed Churches. See Exod. 40.34, 35. 1 King. 8.10. So he did the Huſſites in Bohemia. All Germany was up in arms againſt them. Actum jam de Huſſitis videbatur. Verùm Germani, nondum viſo hoſte, Panico terrore perculſi, diffugerunt, ſaith the Hiſtorian. And when things ſeemed to be in a deſperate condition, the Germans ſmitten with a panick terrour, fled all away before they had looked the enemy in the face. How wonderfully is Geneva preſerved in the midſt of many mighty enemies? What ſhould I ſpeak of Rochel relieved, and Leiden reſcued both from heaven? We of this Nation have lately ſeen as much of Gods glory and power in our Temple, as ever did any.

Till the ſeven plagues] No Anticriſtian could underſtand the end of the preſent plagues, till eaten into a better minde. Vexatio dat intellectum.

And I saw another sign in heaven. Another wonder or extraordinary symbol. The word sign here--σημειον--is the same which in Rev 12:1,3, 13:13, is rendered wonder and wonders, and in Rev 13:14, 16:14, 19:20, miracles. The word is not elsewhere found in the book of Revelation, though it is of frequent occurrence in other parts of the New Testament. See it explained in Barnes on "Re 12:1". Here it is used to denote something wonderful or marvellous. This is represented as appearing in heaven, for the judgments that were to fall upon the world were to come thence. Compare Rev 11:19, Rev 12:1, 14:1,6,13-14,17.

Great and marvellous. Great and wonderful, or fitted to excite admiration--θαυμαστον. The subsequent statements fully justify this, and show that the vision was one of portentous character, and that was fitted to hold the mind in astonishment.

Seven angels. Compare Barnes on "Re 1:4".

Having the seven last plagues. The article here, "the seven last plagues," would seem to imply that the plagues referred to had been before specified, or that it would be at once understood what is referred to. These plagues, however, have not been mentioned before, and the reason why the article is used here seems to be this: the destruction of this great Antichristian power had been distinctly mentioned, Revelation 14. That might be spoken of as a thing now well known, and the mention of it would demand the article; and as that was well known, and would demand the article, so any allusion to it, or description of it, might be spoken of in the same manner, as a thing that was definite and fixed, and hence the mention of the plagues by which it was to be accomplished would be referred to in the same manner. The word plagues--πληγας, from πληγη--means properly a wound caused by a stripe or blow, and is frequently rendered stripe and stripes, Lk 12:48, Acts 16:23,33, 2Cor 6:5, 11:23. It does not elsewhere occur in the New Testament except in the book of Revelation. In this book it is rendered wound in Rev 13:3,12,14; and plagues in Rev 9:20, 11:6, 15:1,6,8, 16:9,21, 18:4,8, 21:9, 22:18. It does not occur elsewhere. The secondary meaning of the word, and the meaning in the passage before us, is a stripe or blow inflicted by God; calamity or punishment. The word "last" means those under which the order of things here referred to would terminate; the winding up of the affairs respecting the beast and his image--not necessarily the closing of the affairs of the world. Important events were to occur subsequent to the destruction of this Antichristian power, (Chapters 19-22) but these were the plagues which would come finally upon the beast and his image, and which would terminate the existence of this formidable enemy.

For in them is filled up the wrath of God. That is, in regard to the beast and his image. All the expressions of the Divine indignation towards that oppressive and persecuting power will be completed or exhausted by the pouring out of the contents of these vials. Compare Barnes on "Re 10:7", where the word rendered filled up-- ετελεσθη--is rendered finished.

(g) "wrath" Rev 14:10

And I saw as it were a sea of glass. In Rev 4:6, a similar vision is recorded--"And before the throne there was a sea of glass, like unto a crystal." Rev 4:6. The sea of glass here means a sea, clear, pellucid, like glass: an expanse that seemed to be made of glass. There it was entirely clear; here it is mingled with fire.

Mingled with fire. That is, a portion of the sea was red like fire. It was not all clear and pellucid, as in Rev 4:6, but it was, as it were, a tesselated expanse, composed in part of what seemed to be glass, and in part of a material of a red or fiery colour. In the former case, (Rev 4:6,) the emblem was designed to represent the pure worship of heaven without reference to any other symbolic design, and hence the sea is wholly clear and pellucid; here, in connexion with the purpose of furnishing an appropriate symbol of the Divine Majesty, there is united the idea of punishment on the foes of God, represented by the fiery or red colour. If it is proper, from conjecture, to suggest the meaning of this as an emblem, it would be that the foundation--the main element--of all the Divine dealings is justice or holiness--represented by the portion of the sea that seemed to be glass; and that there was, in this case, intermingled with that, the image of wrath or anger--represented by the portion that was fiery or red. The very sight of the pavement, therefore, on which they stood when worshipping God, would keep before their minds impressive views of his character and dealings. And them that had gotten the victory over the beast. Rev 13:11. That is, they who had gained a victory in times of persecution and temptation; or they whom the "beast" had not been able, by arts or arms, to subdue. The persons referred to here, I suppose, are those who in the long dominion of the Papal power, and amidst all its arts and corruptions--its threats and persecutions--had remained stedfast in the truth, and who might thus be said to have gained a victory--for such victories of piety, virtue, and truth, amidst the corrupting influences of sin and error, and the intimidations of power, are the most important that are gained in this world.

And over his image. Rev 13:14-15; The meaning is, that they had not been led to apostatize by the dread of the power represented here by the "image of the beast." In all the attempts of that power to subdue them--to intimidate them--to induce them to give up their attachment to the truth as it is in Jesus--they had remained stedfast in the faith, and had triumphed.

And over his mark. Rev 13:16. Over all the attempts of the beast to fix his mark upon them, or to designate them as his own.

And over the number of his name. Rev 13:17, Rev 13:18. Over all the attempts to fix upon them that mysterious number which expressed his name. The general sense is, that in times of general error and corruption; when the true friends of Christ were exposed to persecution; when every effort was made to induce them to become the followers of the "beast," and to yield to the corrupt system represented by the "beast," they remained unmoved, and adhered firmly to the truth. The number of such in the aggregate was not small; and with great beauty and propriety they are here represented as rejoicing and giving thanks to God on the overthrow of that corrupt and formidable power.

Stand on the sea of glass. That is, before God. They are now seen in heaven, redeemed and triumphant.

Having the harps of God. Harps that pertained to the worship of God; harps to be employed in his praise. Rev 14:2.

(a) "sea" Rev 4:6 (b) "fire" Isa 4:4,5 (c) "the beast" Rev 13:15-17 (d) "harps" Rev 14:2

And they sing the song of Moses the servant of God. A song of thanksgiving and praise, such as Moses taught the Hebrew people to sing after their deliverance from Egyptian bondage See Exodus 15. The meaning here is not that they would sing that identical song, but that as Moses taught the people to celebrate their deliverance with an appropriate hymn of praise, the redeemed would celebrate their delivery and redemption in a similar manner. There is an obvious propriety here in referring to the "song of Moses," because the circumstances are very similar; the occasion of the redemption from that formidable Antichristian power here referred to had a strong resemblance to the rescue from Egyptian bondage.

And the song of the Lamb. The hymn which is sung in honour of the Lamb, as their great deliverer. Compare Barnes on "Re 5:9", seq.

Saying, Great and marvellous are thy works. Rev 15:1. The meaning is, that great power was evinced in redeeming them; and that the interposition of the Divine goodness in doing it was marvellous, or was such as to excite wonder and admiration.

Lord God Almighty. This would seem to mean the same thing as the expression so common in the Old Testament, "Jehovah, God of hosts." The union of these appellations gives solemnity and impressiveness to the ascription of praise, for it brings into view the fact that he whose praise is celebrated is Lord--the JEHOVAH--the uncreated and eternal One; that he is God--the creator, upholder, and sovereign of all things; and that he is Almighty--having all power in all worlds. All these names and attributes are suggested when we think of redemption; for all the perfections of a glorious God are suggested in the redemption of the soul from death. It is the Lord--the Ruler of all worlds; it is God-- the Maker of the race, and the Father of the race, who performs the work of redemption; and it is a work which could be accomplished only by one who is Almighty. Just and true. The attributes of justice and truth are brought prominently into view also in the redemption of man. The fact that God is just, and that in all this work he has been careful to maintain his justice, (Rom 3:26;) and the fact that he is true to himself, true to the creation, true to the fulfilment of all his promises, are prominent in this work, and it is proper that these attributes should be celebrated in the songs of praise in heaven.

Are thy ways. Thy ways or dealings with us, and with the enemies of the church. That is, all the acts or "ways" of God in the redemption of his people had been characterized by justice and truth.

Thou King of saints. King of those who are holy; of all who are redeemed and sanctified. The more approved reading here, however, is King of nations--οβασιλευςτωνεθνων--instead of King of saints--τωναγιων. So it is read in the critical editions of Griesbach, Tittmann, and Hahn. The sense is not materially affected by the difference in the reading.

(e) "Moses" Ex 16:1-19, De 32:1-43 (f) "Lamb" Rev 14:3 (g) "Thy ways" Rev 14:3 (1) "saints" "nations" or "ages"

Who shall not fear thee, 0 Lord. Reverence and adore thee; for the word fear, in the Scriptures, is commonly used in this sense when applied to God. The sense here is, that the judgments about to be inflicted on the beast and his image should and would teach men to reverence and adore God. There is, perhaps, included here also the idea of awe, inasmuch as this would be the effect of punishment.

And glorify thy name. Honour thee--the name being put for the person who bare it. The sense is, that, as a consequence of these judgments, men would be brought to honour God, and to acknowledge him as the Ruler of the earth.

For thou only art holy. That is, in these judgments he would show himself to be a holy God; a God hating sin, and loving righteousness and truth. When it is said that he "only" is holy, the expression is used, of course, in a comparative sense. He is so pure that it may be said that, in comparison with him, no one else is holy. Compare Barnes on "Job 4:18; 15:15".

For all nations shall come and worship before thee. That is, as the result of these punishments inflicted on this dread Antichristian power, they shall come and worship thee. Everywhere in the New Testament the destruction of that power is connected with the promise of the speedy conversion of the world.

For thy judgments are made manifest. To wit, on the beast. That formidable power is overthrown, and the grand hindrance to the universal spread of the true religion is now taken away! Compare Isa 26:9.

(h) "who" Jer 10:7 (i) "thou only art holy" 1Sam 2:2 (k) "all nations" Isa 14:23 (a) "temple" Rev 11:19

And after that I looked. After I had seen in vision the redeemed thus referred to, celebrating the praises of God, I saw the preparation made for the execution of these purposes of judgment.

And, behold, the temple of the tabernacle of the testimony. Not the whole temple, but only that part to which this name was given, The word tabernacle--σκηνη--means properly a booth, hut, tent, and was the name commonly given to the tent or tabernacle that was erected in the wilderness for the service of God. Acts 7:44. The same word came naturally to be applied to the temple that was reared for the same purpose in Jerusalem. It is called the "tabernacle of testimony," because it was a testimony or witness of the presence of God among the people--that is, it served to keep up the remembrance of him. Acts 7:44, where the same Greek phrase is used as here-rendered there "tabernacle of witness." The word temple here--ναος--does not refer to the whole of the building called the "temple," but to the holy of holies. Heb 9:3. This was regarded as the peculiar dwelling-place of God; and it was this sacred place, usually closed from all access, that now seemed to be opened, implying that the command to execute these purposes came directly from God himself.

In heaven. That is, that part of heaven which corresponds to the most holy place in the temple was opened; to wit, that which is the peculiar residence of God himself.

Was opened. Was thrown open to the view of John, so that he was permitted to look, as it were, upon the very dwelling-place of God. From his holy presence now came forth the angels to execute his purposes of judgment on that Antichristian power which had so long corrupted religion and oppressed the world.

And the seven angels. Rev 15:1.

Came out of the temple. Were seen to come from the temple; that is, from the immediate presence of God.

Having the seven plagues. Rev 15:1. Each one entrusted with a single "plague" to be executed upon the earth. The meaning here is, that they were designated or appointed to execute those plagues in judgments. The symbols of their office--the golden vials--were given to them afterwards, Rev 15:7.

Clothed in pure and white linen. The emblem of holiness--the common representation in regard to the heavenly inhabitants. Rev 3:4; 7:13. Compare Mt 17:2, Lk 9:29, Mk 16:5.

And having their breasts girded with golden girdles. Rev 1:13. The meaning is, that they were attired in a manner befitting their rank and condition.

And one of the four beasts. Rev 4:6-7. Which one of the four is not mentioned. From the explanation given of the design of the representation of the "four beasts," or living creatures, in Barnes on "Re 4:6-7", it would seem that the meaning here is, that the great principles of that Divine government would be illustrated in the events which are now to occur. In events that were so closely connected with the honour of God and the triumph of his cause on the earth, there was a propriety in the representation that these living creatures, symbolizing the great principles of Divine administration, would be particularly interested.

Gave unto the seven angels seven golden vials. The word here used--φιαλη--means, properly, "a bowl or goblet, having more breadth than depth."--Rob. Lex. Our word vial, though derived from this, means rather a thin, long bottle of glass, used particularly by apothecaries and druggists. The word would be better rendered by bowl or goblet, and probably the representation here was of such were bowls as used in the temple service. Rev 5:8. They are called, in Rev 16:1, "vials of the wrath of God;" and here they are said to be "full of the wrath of God." The allusion seems to be to a drinking cup or goblet filled with poison, and given to persons to drink-- an allusion drawn from one of the methods of punishment in ancient times. Rev 14:10. These vials or goblets thus became emblems of Divine wrath to be inflicted on the beast and his image. Full of the wrath of God. Filled with that which represented his wrath; that is, they seemed to be filled with a poisonous mixture, which being poured upon the earth, the sea, the rivers, the sun, the seat of the beast, the river Euphrates, and into the air, was followed by severe Divine judgments on this great Antichristian power. See Rev 16:2-4,8,10,12,17.

Who liveth for ever and ever. The eternal God. The particular object in referring to this attribute here appears to be, that though there may seem to be delay in the execution of his purposes, yet they will be certainly accomplished, as he is the ever-living and unchangeable God. He is not under a necessity of abandoning his purposes, like men, if they are not soon accomplished.

And the temple was filled with smoke. The usual symbol of the Divine presence in the temple. Isa 4:6; 6:4.

From the glory of God. From the manifestation of the Divine Majesty. That is, the smoke was the proper accompaniment of the Divine Being when appearing in majesty. So on Mount Sinai he is represented as appearing in this manner: "And Mount Sinai was altogether on a smoke, because the Lord descended on it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly," Ex 19:18. The purpose here seems to have been partly to represent the smoke as the proper symbol of the Divine presence, and partly to represent it as so filling the temple that no one could enter it until the seven plagues were fulfilled.

And from his power. Produced by his power; and the symbol of his power.

And no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Till those vials had been poured out, and all that was indicated by them was accomplished. The meaning here seems to be, that no one would be permitted to enter to make intercession-to turn away his wrath--to divert him from his purpose. That is, the purpose of punishment had been formed, and would certainly be executed. The agents or instrumentalities in this fearful work had been now sent forth, and they would by no means be recalled. The mercy-seat, in this respect, was inaccessible; the time of judgment on the great foe had come, and the destruction of the grand enemy of the church was certain. The point, therefore, at which this vision leaves us, is that where all the preparations are made for the infliction of the threatened punishment on the grand Antichristian power which had so long stood up against the truth; where the agents had prepared to go forth; and where no intercession will ever avail to turn away the infliction of the Divine wrath. The details follow in the next chapter.

(b) "filled" Isa 6:4 (c) "glory of God" Ps 29:9

This and the following chapter acquaints us with a fresh vision, which St. John had of the pouring forth of the vials, or the inflicting of the seven last plagues and judgments upon the world; upon the Heathen world, say some; upon the antichristian world, say most; I saw seven angels having the seven last plagues; for in them is filled up the wrath of God; where, by seven angels, understand the ministers and executioners of the wrath of God; by the seven plagues, understand the last dreadful judgments that should be inflicted, which would make a final end of him, whoever he be, that they should be poured forth upon, one after another.

Where note, 1. How the patience, forbearance, and long-suffering goodness, of God, is wonderfully seen in his carriage towards sinners; though he punishes the wicked sometimes, to let them see that his justice is not asleep, yet he doth not stir up all his wrath, nor poureth it out all at once upon them, but gradually; desirous of and waiting for their repentance, even when he has begun in justice to punish them.

Note, 2. Whereas it is said, in them (that is, in the present seven plagues) is filled up the wrath of God; we learn, what final impenitency, and incorrigibleness under former judgments, will produce at last; namely, judgment to the uttermost: ripeness in sin will at last make men ripe for ruin; and when they have filled up the measure of their sins, God will fill up the measure of his wrath; in them is filled up the wrath of God.

There seems here to be an illusion to the Israelites' deliverance out of Egypt, and to the song of Moses upon that occasion, recorded Exod 15:1-18. As they were delivered out of literal Egypt, so these from mystical Egypt, both nests of idolatry and false worship; a deliverance from both which deservedly called for a song of thanksgiving.

I saw a sea of glass mingled with fire; that is, a great number of pure, zealous Christians, their multitude being represented by the sea, their purity by glass, and their zeal by fire.

Who had gotten victory over the beast, and over his image; that is, who overcome all temptations of idolatry, both from the Pagan and antichristian emperors, called the beast and his image.

Having the harps of God in their hand, in allusion to the musical instruments used in the temple-service, and denoting hearts fitted for, and tuned by, the Spirit of God: to praise him with cheerfulness for preserving them from being overcome by temptations to idolatry.

Learn hence, That such as are sincerely gracious, are truly thankful to God for all his benefits and blessings, but especially for their preservation from sin, and their getting victory over temptations.

Observe next, the work of solemn praise and thanksgiving, which these purified and preserved souls were engaged in and employed about: They sung the song of Moses and the Lamb, saying, Great and marvellous are thy works, O Lord.

Where note, 1. The title of the song, namely, the song of Moses and the Lamb. The song of Moses, that is, a song much like unto that of Moses and the Israelites after they had passed safely through the Red Sea, Exod 15:1-18 and the song of the Lamb, so called, because it was a song indited by the Spirit of the Lamb, and tending to advance the glory of the Lamb.

Note, 2. The matter of the song, which is divided into two parts,

1. The church's confession and declaration of those works which Christ doth: Great and marvellous are thy words, just and true are thy ways; that is, they are great and wonderful works, fit only to be done by him who is the Lord God Almighty; just and true, well becoming him who is King of saints.

2. The use which the church makes of these works; and that is, 1. To record, celebrate, and publish them. 2. To oblige and bind themselves faster and closer to him in his worship and service: Who shall not fear thee, O Lord! and glorify thy name? for thou only art holy.

Observe farther, The titles which are here by the church given unto God. 1. The Lord God Almighty. A title full of comfort to the saints in their greatest straits, and full of terror to their enemies in the midst of their abundance. 2. He is styled King of Saints, they receiving special protection from him, and he exercising a particular care over them. 3.He only is said to be holy, that is, essentially and causally: essentially in himself, and causally with respect to us: all holiness is originally in him, all holiness is derivatively from him, therefore should the praise thereof be given to him.

Observe lastly, The duty inferred from all those glorious titles which are here given to God, and for all the great and marvellous works done by him: Who shall not fear thee, O Lord, and glorify thy name? As if he had said, "All ought to do so, and there is great reason for so doing." As God is to be feared, because he is full of power and justice, so then especially should his people fear him when he is taking vengeance on his enemies, his own and his church's adversary: Who shall not fear thee? for thy judgments are manifest.

Observe here, 1. The vision which St. John had: he thought he saw the Holy of holies open to him, and seven angels coming forth with seven plagues, as the executioners of God's judgments upon idolatrous persons.

Where note, 1. The instruments employed by God for executing his wrath upon sinners, angels, seven angels; not that he needs them, but he is pleased to make use of them; and they are but instruments in his hand, his bow and his battle-axe, mere dead tools, who receive all their efficacy from the hand that uses them: their presence adds no strength to him, their absence makes the work no more difficult before him.

Note, 2. From whence these seven angels came, namely, out of the temple, out of the oracle, more immediately from the presence of God; implying, that they came forth to execute vengeance by God's special directions, and not barely by his permission: and consequently that the work was very acceptable and well-pleasing unto God which they went about.

Note, 3. How they are furnished, having seven plagues; namely, to inflict upon the idolatrous enemies of the church.

Note, 4. In and after what manner these angels were apparelled and appeared. 1. They were clothed in pure, white linen, to denote the holiness of their persons, as also the holiness of that work which they had then in hand. 2. This clothing of theirs was girded to them, expressing thereby their great readiness for, and their great alacrity and cheerfulness in, their work. 3. The girdle wherewith they were girded was a golden girdle, exactly answering the habit of the High-priest, when he entered into the Holy of holies to enquire of God, or came out with an answer from God.

From the whole learn, That when the Lord comes to pull down Babylon as well as to build up Sion, he will appear in glory: the angels are God's special ministers; when they go forth to pour out the vials of his wrath upon Babylon, they appear gloriously apparelled, glittering like the High-priest, and girded with golden girdles.

Observe here, 1. That what was called seven plagues in the foregoing verse, is here called seven golden vials full of the wrath of God; in this verse vials are full cups. Vials of wrath are prepared when the measures of a people's sins are filled up; full cups of sin are followed with full vials of God's wrath.

Next, these vials are said to be of gold, signifying, that these judgments proceed from a just God, with whom there is no corruption nor iniquity in judgments, he being holy in all his ways, and righteous in all his works. These vials are also said to be full of the wrath of God, who liveth for ever and ever, as an aggravation of the same, it not being like the wrath of a mortal man, of short continuance, but of endless duration; it is the wrath of him that ever lives to maintain his wrath, and to uphold and sustain the sinner under the execution and infliction of his wrath, that the sinner cannot run from him.

O what a fearful thing is it to fall into the hands of the living God, whose wrath is both intolerable and interminable! the sinner can neither stand under it, nor flee from it.

Observe, 2. The executioners of this wrath are said to be seven angels. The angels which are merciful attendants upon the godly, are also at God's command the executioners of his wrath upon the wicked. These angels are here said to be seven, to signify that God's judgments upon his church's adversaries shall be heavy and great, one angel plagued all Egypt, and destroyed Sennacherib's mighty host, but here went out seven angels to destroy antichrist.

Observe, 3. The tremendous dreadfulness of this wrath, intimated by filling the temple with smoke; thereby signifying, that the wrath of God kindled against his enemies shall be unto them like a devouring and consuming fire, before the flame of which burst forth, a cloud of smoke appears. And the temple was filled with smoke form the glory of God and from his power.

Learn thence, that Almighty God is glorified in the destruction, as well as in the salvation, of sinners; his glory is as well seen in his smoking wrath against the wicked, as in his saving mercy towards the godly. The temple was filled with smoke from the glory of God, and from his power; it follows,--No man was able to enter into the temple; that is, to deprecate God's anger, and supplicate his mercy, or to avert the plagues threatened, and now just ready to be inflicted: when mercy has been long offered and despised, the Lord at last becomes inexorable, and will suffer none to intercede or plead with him: Jer 15:1-21.

Though Moses and Samuel stood before me, yet my mind cannot be towards this people; cast them out of my sight, &c. The sins of a people may sometimes grow to such an height, that Almighty God will no longer be entreated; and when we know it, it is our duty to cease praying for them, Woe, woe, woe be unto such a people!