Notes on the Apocalypse Part 15

CHAPTER XV.

This chapter introduces the third and last series of symbols under which the prospective history of the church militant is given, to strengthen the faith and animate the hopes of her suffering and heroic children.

The warfare of the witnesses for the crown rights of Immanuel, which have been usurped by his enemies, has been symbolized under the seals, (chs. vi.-ix.,) and under the trumpets, (chs. xi. xii.;) and the symbolic narrative is yet under the vials to be greatly amplified, especially their last and greatest conflict, briefly represented in the latter part of the preceding chapter, (vs. 9-18.) Whether or not the vials, to which this fifteenth chapter is introductory, be all comprehended under the _seventh trumpet_, as the trumpets are all comprehended under the _seventh seal_, is a question upon which respectable expositors differ. It is indeed obvious that the breaking of the last seal, lays open the whole of the book, consequently the angels holding the vials would come into view. John, however, is obliged to "write" _consecutively_ some visions which he saw as it were at _one view_. Thus he was "about to write what the seven thunders uttered,"

(ch. x. 4,) but was prohibited. That was not the proper time or place; but it is there intimated, (v. 7,) that "in the days of the voice of the seventh angel," the import of the "seven thunders" would be disclosed.

Then would the "mystery of G.o.d be finished, as he had declared to his servants the prophets." (Joel iii. 2, 12, 13; Micah iv. 3; Zech. xii.

2-4; 2 Thess. ii. 8.) Some of the most learned and sober divines, who wrote on the Apocalypse during the peninsular war waged by the first Napolean, contemplating the anarchical and b.l.o.o.d.y scenes of the French Revolution, and the subsequent tyranny and blood connected with the successful wars of the Gallic usurper, thought they heard in the commotions of European nations the sound of the seventh trumpet, and saw the plagues inflicted as symbolized by the vials. And thus it is that local events, which excite the political feelings, the prejudices and partialities of even good men, are hastily interpreted as a fulfilment of prophecy. It does not appear, however, that those events were either of sufficient magnitude or geographical extent to answer the tremendous symbols of either _harvest_ or _vintage_. Did the French revolution, the American revolution, or the wars of Napolean First, influence the civilized world or affect the church of G.o.d, as Popery and Mahometanism have done? No, the comparison is preposterous. Hence it is most probable that Christendom has not yet heard the alarming sound of the seventh trumpet.

1. And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of G.o.d.

V. 1.--"Another sign in heaven."--All the visions were seen by the apostle in the same place, (ch. i. 1; xii. 1.) The word translated "sign" here is the same as "wonder" in the twelfth chapter, which for greater clearness to the English reader ought to have been rendered by the same word.--The symbol or sign consists of "seven angels having the seven last plagues,"--the _last_ to be inflicted on the Antichrist, but not absolutely the last penal inflictions on the enemies of G.o.d; for "Gog and Magog" are in like manner to be destroyed, and there is _eternal_ wrath.

Upon the "Lamb's taking the book," and before he had opened the first seal, songs of joy burst forth from saints and angels, (ch. v. 8, 9.) So it is here. Before the angels proceed to execute their commission, the redeemed of the Lord, antic.i.p.ating the effects of these judgments, give expression to their joy.

2. And I saw as it were a sea of gla.s.s 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 gla.s.s, having the harps of G.o.d.

3. And they sing the song of Moses the servant of G.o.d, and the song of the Lamb, saying, Great and marvellous are thy works, Lord G.o.d Almighty, just and true are thy ways, thou King of saints!

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

Vs. 2-4.--The "sea of gla.s.s," or transparent sea, (as in ch. iv. 6,) refers us to the brazen sea before the throne of G.o.d in the temple. In this sea the priests were to wash themselves, (Exod. x.x.x. 18, 19,) and in water drawn from it the sacrifices were to be washed also. (Lev. i.

9, 13.)

As the brazen sea typified the blood of Christ, that "fountain opened for sin and for uncleanness," (Zech. xiii. 1,) so this "sea of gla.s.s" is the symbol of the same thing; for the Lord washes away the filth of the daughters of Zion, and purges the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. (Isa.

iv. 4.) This happy company were victorious by the blood of the Lamb, "over the beast, his image, his name and number;" having clean escaped from them who live in error, both in civil and ecclesiastical relations.

Holding the eucharistic "harps of G.o.d," they are the same company as those on Mount Zion with the Lamb, (ch. xiv. 1, 2.) There, their song was called _new_; here it is more fully described. There it was said, "no man could learn that song" but themselves, here we have the matter of the song epitomised. It is constructed of two parts, "the song of Moses and the song of the Lamb." As the children of Israel at the Red Sea celebrated the praises of G.o.d's justice in the overthrow of their enemies the Egyptians, so do these with united voice express their admiration and praise in antic.i.p.ation of the final and awful end of these cruel, idolatrous and persecuting mystical Egyptians, (ch. xi. 8,) "saying, Great and marvellous are thy works, Lord G.o.d Almighty; just and true are thy ways, thou King of saints." They do also declare their faith in the universal dominion of their King; that "all nations shall come and worship before him." And to this day none but the witnesses are prepared either with intelligence or affection to "learn" or use this song. We have the subject matter of both parts of this triumphant song, framed by the Holy Spirit and incorporated in the Book of Psalms, (as Ps. ii. 8; xviii. 37-45; xlv. 3-6; cx. 1, etc.) The fortunes of G.o.d's covenant people till the ingathering of the Jews, with the fulness of the Gentiles, may be found in Moses' song, (Deut. x.x.xii. 1-43,) and the "song of the Lamb" is found in chapter v. 9-13.

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

6. And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their b.r.e.a.s.t.s girded with golden girdles.

Vs. 5, 6.--John looked again, and saw the "temple opened," that the seven angels might have egress to enter upon their heavenly mission.

Their clothing resembled the garments of the priests under the law, "white linen and golden girdles," representing the holiness or moral purity of their work. They shed the blood of the victim, so to speak, without soiling their garments; but the Lord Jesus, whose work of judgment this is, "stains all his raiment," (Isa. lxiii. 3,) "for the day of vengeance is in his heart," (v. 4.)

7. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of G.o.d, who liveth for ever and ever.

V. 7.--"One of the four beasts,"--_animals_, the symbol of the gospel ministry, as we found, (ch. iv. 6.) Not all the ministry were employed in this action, but _one_ only. That is, some few, a fractional part, possessing more insight into the "sure word of prophecy," and endowed with larger measure of heroic spirit by the Lord Jesus, co-operated with holy angels in this work of judgment. "He gave the vials into the hand of the angels." By their preaching, their prayers and their example, faithful ministers, unseduced by the blandishments of corrupt power, and undismayed by the b.l.o.o.d.y edicts of the beast,--"in nothing terrified by their adversaries," denounce the judgments represented by these vials, upon the impenitent enemies of the Lord and his Anointed. For an ill.u.s.tration of this symbolic action of giving the vials of divine wrath to the appointed agents, reference may be had to Jer. xxv. 15-26; li. 7.

8. And the temple was filled with smoke from the glory of G.o.d, and from his power, and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

Vs. 8.--"The temple filled with smoke," represents the darkness of these dispensations, the horror and dismay which seizes upon the votaries of Antichrist. But during the time of executing these judgments, the progress of the gospel will be r.e.t.a.r.ded,--"no man being able to enter into the temple." It is intimated, moreover, that these judgments will, as it were, clear away the "smoke," and render the temple once more luminous. So we may conclude by comparing the 4th and 8th verses. In the 4th verse the witnesses declare their faith thus,--"All nations shall come and worship before thee." But this is a description of the millennial state of the world. (Ps. lxxii. 11.)

CHAPTER XVI.

All preliminaries being now arranged, the seven angels receive their commission by a "great voice out of the temple." It is the "voice of the Lord, full of majesty." (Ps. xxix. 4.)--As the _seals_ and _trumpets_ were not coincident, but successive, so it is doubtless with the _vials_. No two begin to be poured out at the same time. One follows another in orderly succession.

Several questions of difficult solution, arise in the minds of devout and humble students of the Apocalypse, respecting the series of the vials. Are the vials cotemporary with the trumpets? Seeing that the seventh seal included all the trumpets, does a.n.a.logy require that all the vials be comprehended under the seventh or last trumpet? Or, do the seven vials come under the last three trumpets, distinguished as they are by the character of woe-trumpets? (ch. viii. 13.) Other questions may here be propounded; but these seem to be the most obvious and important, in fixing the time of the events predicted.

The breaking of the seventh seal unquestionably laid open the whole of the book, including all the trumpets and vials,--all future events till the end of the world; but it does not follow, for instance, that the awful scene of the final judgment is to be cotemporary with any of the trumpets, (ch. xx. 11, 12.) The seventh seal, therefore, discloses important events, which are to come to pa.s.s subsequently to both trumpets and vials. The fact that both trumpets and vials are disclosed by the opening of the last seal, admits of their being cotemporaneous.

From the striking resemblance between the effects of the trumpets and those of the vials, (ch. viii. 7-12; xvi. 2-12,) they might seem to be cotemporary. This, however, is not the case, for the objects of the judgments are different, that of the trumpets being more formally the civil empire, while that of the vials is the ecclesiastical empire; each, however, greatly affecting the other, because of their unholy union against the cause of Christ. Perhaps it may be most consonant to the mind of the Spirit to view the vials as agreeing in time with the three woe-trumpets. Keeping in view the definite period of Antichrist's domination in church and state, 1260 years, and the probability of its drawing to a close, the remaining part would seem too short for the period of the vials. As the series of the vials, like those which in vision preceded them, is successive, the application of them all to the French Revolution is simply preposterous.[12] That event answered not to the symbol either in extent or duration. Nor indeed is there satisfactory evidence in the actual condition of the Christian world, notwithstanding the fond imagination of learned and good men, that the voice of the seventh angel has yet been heard by Christendom.

1. And I heard a great voice out of the temple, saying to the seven angels, Go your ways, and pour out the vials of the wrath of G.o.d upon the earth.

V. 1.--"Earth" has here the usual meaning,--the whole territory and population of the Roman empire, those only and always exempted, who are true to the cause of Immanuel. The angels of destruction cannot hurt those who are under the protection of his blood. (Exod. xii. 23.) They may not "come near any man upon whom is the mark." (Ezek. ix. 6; Rev.

xiv. 1.)

2. And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

3. And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea.

4. And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.

5. And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus:

6. For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

7. And I heard another out of altar say, Even so, Lord G.o.d Almighty, true and righteous are thy judgments.

Vs. 2-7.--"And the first went."--However disagreeable the service, as we are ready to suppose, this holy agent at once obeys the divine command.

The best of men hesitate and remonstrate when called to difficult and disagreeable work. So it was with Moses, and with Jeremiah. (Exod. iv.

10; Jer. i. 6.) But all these heavenly messengers in succession, execute their respective tasks without gainsaying. It is the will of our common Lord that his disciples should emulate their example, that they should "know, obey and submit to his will in all things as the angels do in heaven." (Ps. ciii. 20, 21.)--The judgments upon the antichristian enemies which have been briefly represented in the close of the 14th chapter by a _harvest_ and _vintage_, are in this chapter more extensively exhibited by the seven vials. A resemblance to the first four trumpets may be observed in the effects of the first four vials, and besides, these plagues resemble those inflicted on Egypt. If by her crimes, especially by idolatry and cruelty to the people of G.o.d papal Rome has copied the manners of Egypt and Babylon, it is but just that she should be visited with like punishment.--The first vial selects as victims those who "had the mark of the beast and worshipped his image;"

and this is true of the succeeding plagues, although the fact be not repeated. The object of this vial is the "earth" in a more restricted sense than in the first verse. The "earth" in the first verse comprises all the parts of a system, "earth, sea, fountains, sun and air,"

mentioned in the following verses.--The "noisome and grievous sore,"

refers to one of the plagues of Egypt. (Exod. ix. 9-11.) The _earth_ was the object affected also by the first trumpet; (ch. viii. 7;) but as Antichrist had not then arisen, this plague cannot agree in time with the first trumpet, though it might with the fifth or sixth trumpet; for while these trumpets were demolishing the eastern member of the Roman empire, making way for the development of Mahomet's imposture, the "little horn" of Daniel, and Paul's "man of sin," was revealed in the west. But the "two witnesses" were coincident in origin with Antichrist, and were empowered by the Lord Christ "to smite the earth with all plagues as often as they would," (ch. xi. 6.) The "grievous sore" is to be understood metaphorically, not literally; for so the construction of the Apocalypse requires. It may import the festering of unmortified corruption among the votaries of Antichrist, intensified by the faithful application of the divine law by the witnesses.--The object of the second vial is the "sea," the same as that of the second trumpet, (ch.

viii. 8, 9.) The allusion is to Exod. vii. 20, 21. Intestine commotions, with war, blood and death, seem to be symbolized. The horns of the beast were often turned against one another; for the b.e.s.t.i.a.l kingdom was "partly broken." The toes in Nebuchadnezzar's image did not "cleave one to another." (Dan. ii. 42, 43.)--The object of the third vial is the "rivers and fountains of waters," (ch. viii. 10; Exodus vii. 19.) These symbols may signify the several kingdoms of the empire, tributary by their wealth and traffic to the great city. And as the witnesses continued to prophesy, giving increased point and publicity to their testimony, and as the Turks were making encroachments upon the territories of nominal Christian princes in the west, extensive wars and great slaughter were the results. These awful judgments are followed by the plaudits of two angels. The eternal Jehovah is recognized as the Author of these judgments. The Mediator may here be understood, (ch. i.

8;) (John v. 22, 27.) The "angel of the waters" may be the same who poured out the vial. He gives to the Lord the glory of his justice:--"Thou art righteous." He also approves the "law of retaliation:"--"For they are worthy." The other angel "out of the altar"

speaks on behalf of the martyrs, (ch. vi. 9, 10,) recognizing the faithfulness of G.o.d:--"True and righteous are thy judgments."

8. And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.

9. And men were scorched with great heat, and blasphemed the name of G.o.d, which hath power over these plagues; and they repented not to give him glory.