Revelation 15:1 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, with reference to the sign mentioned in
ch. 12:1.
With reference to its far-reaching effects.
For the use of the number
“seven” in Revelation see on
ch. 1:11.
Literally,
“seven plagues, the last.” These plagues are outlined in
ch. 16. They are the last with respect to their kind; there will be no more plagues as such, although the ultimate destruction of Satan and sinners is still future (
ch. 20:11-15).
Gr.
teleō,
“to finish,” “to execute,” “to perform,” “to accomplish.” The special punishment reserved for the worshipers of the beast and his image (
ch. 16:2) is summed up in the seven last plagues (see on
ch. 14:10).
Revelation 15:2 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.
In
ch. 4 the sea of glass is likened
“unto crystal” (
v. 6). Here it has a hue like fire doubtless through a reflection of the glory of God.
These are the people who responded to, and accepted, the message of warning mentioned in
ch. 14. They have been saved out of the world of trouble and evil, and are now secure in the kingdom of God. The victory was obtained by the blood of the Lamb (
ch. 12:11). They stood loyal to God even when the death penalty was pronounced (see on
ch. 13:15). Now they stand safe on the sea of glass. The victory is complete, the struggle is over. They overcame, they triumphed, and now in the heavenly kingdom they sing the anthem of victory.
See on
chs. 5:8; 14:2.
Verses 2-4 are parenthetical. Preceding a description of the fearful seven last plagues, the prophet is given a view of the triumph of the church of God over all her enemies. The saints will not be swallowed up in the overflowing scourge, but will be delivered.
Revelation 15:3 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.
This is undoubtedly a reference to the song of deliverance after Israel crossed the Red Sea (
Ex. 15:1-21). That song celebrated the deliverance from Egyptian oppression; the new song, deliverance from the tyranny of
“Babylon the great” (
Rev. 17:5).
Compare
Joshua 14:7, where Moses is designated
“the servant of the Lord,” and
Ex. 14:31, where he is called
“his [the Lord’s] servant.”
The deliverance of the saints was wrought by Christ, the Lamb of God (see on
ch. 17:14), and it is but natural that He should be adored and exalted in the song of deliverance.
There are many allusions to OT phraseology in this song. The marvelous works of God are extolled in
Ps. 139:14; cf.
Ps. 111:2, 4. There may be a specific reference here to the
“works” of God in the seven last plagues. The
“sign” delineating these plagues is described as
“great and marvellous” (
Rev. 15:1).
Textual evidence is divided (cf. p. 10) between the reading
“King of nations” and
“King of ages.” The reading
“King of saints” has little support. In
Jer. 10:7 the Lord is called
“King of nations.” This reading fits the thought of
Rev. 15:4, where the prediction is made that all nations shall come and worship before God.
Revelation 15:4 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.
Compare
Jer. 10:7. The message of the first angel in
Rev. 14 was,
“Fear God, and give glory to him.” The saints had heeded this appeal, and now that their pilgrimage is over they join in this wonderful ascription of praise to the glory of God. Compare the cry of the worshipers of the beast,
“Who is like unto the beast?” (
ch. 13:4).
Gr.
hosios (see on
Acts 2:27; cf. on
ch. 13:34). The adjective appears with reference to God in the LXX of
Deut. 32:4.. This is the first of three reasons given why men should glorify their Maker. The other two are,
“for all nations shall come and worship before thee,” and
“for thy judgments are made manifest.”
Here, doubtless, particularly the judgments of God against the beast, his image, and his worshipers.
Revelation 15:5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:
Tabernacle of the testimony.
Or,
“tent of the witness.” This name apparently applies to the most holy place in
Num. 17:7 (see comment there). In
Acts 7:44 it seems to refer to the entire structure (cf. on
Num. 9:15). Here the latter meaning probably applies. The wilderness tabernacle was a type of
“the true tabernacle, which the Lord pitched, and not man” (
Heb. 8:2).
Revelation 15:6 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.
Textual evidence may be cited (cf. p. 10) for the reading
“stone,” which, however, creates an unusual and unlikely figure. White garments are the typical attire of celestial beings (
Matt. 28:3; Luke 24:4; Acts 1:10; cf.
Acts 10:30).
Revelation 15:7 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.
Gr.
phialai,
“bowls,” such as might be used for boiling liquids, for drinking, or for pouring out libations. In the LXX the word is used for a
“basin” (
Ex. 27:3) or a
“bowl” (
Num. 7:13).
Revelation 15:8 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.
Literally, “no one.” This undoubtedly means that the time for intercession is past; no one can enter and have access to the mercy seat. The time of preparation is over; now the time has come for the pouring out of the unmingled wrath of God.