Commentary on Revelation, Lecture 1
LECTURE I.
CHAP. XV.
Vers. 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 glasse, 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 glasse, having the harps of God.
3.
And they sung 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 wayes, thou King of Saints.
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 judgements are made manifest.
AT the close of the 11. Chapter, when the seventh trumpet did sound, we told you that the order and series of the story of the events would have required a present entering into the particular description of the last wo, which here is called the last plagues; but that it might be the clearer, the explicatory prophesie and vision is cast in, Chap. 12, 13, and 14. as the first great sign that was seen after the sounding of the seventh trumpet … and when that is sufficiently done, he returneth in the fifth vision, to set down the third and last principall prophesie, which is (as the other two) set down in seven types, and hath its preparation, making way to it as they had. So it is formally in the series knit to the 11. Chap. at the close, where the Temple is opened: then followeth thunders, generally intimating judgements: Now, it is set down what judgements, and this vision declareth these by bringing seven Angels out of the Temple thus opened with wrath, which is the same hinted at there; and Chap. 14. from vers. 15. See Chap. 11. vers. 15.
This principall prophesie is contained, Chap. 15. and 16. in the fifth vision it hath its preparation and execution. The preparation hath three steps, 1. more generally giving a little view and sum of it, vers. 1, 2, 3, 4. of this Chapter. 2. More particularly, describing its instruments and concomitants, vers. 5, 6, 7, 8. The third is a plain giving of the word to these instruments thus made ready, Chapter 16. vers. 1.
The more generall proposition of this vision, is set down in two things; or, is two wayes expressed, first, vers. 1. that now Iohn saw, after much delay, these who had the last plagues to execute, making for it. The verse containeth three things, 1. Iohn's designing this vision, to make men the more attentive, I saw (saith he) another sign, that is, somewhat appearing not accidentally, or from naturall causes, but purposly appointed to signifie something: It is another, that is, different both in type and signification from what was Chap. 12. 1. It is called great and marvellous, in respect of the events especially which it foretelleth, to wit, Gods wrath upon the Beast and his kingdom, to their very overturning and erecting of a Church and Kingdom unto Jesus Christ on his ruins. Which, considering the beasts grandour in the world and the way of Gods bringing that destruction about, will be a very wonderfull thing. 2. The thing is hinted at in generall, seven Angels having the seven last plagues: where is summed the last wrath and judgements of Antichrist; in that respect they are called the last plagues. The instruments are Angels: it may be God will make use of Angels, yet not only or immediately, Therefore by Angels may be understood whomsoever God shall make Ministers of His wrath, probably Members of His Church, as Kings (Chap. 17.) that are made to hate the whore and do his pleasure on her. See Chap. 14. vers. 13. and 19.14. They are seven, to shew different judgements or severall degrees to be poured out.
The last thing in the verse, is the reason why they are called the last plagues, because in them is filled up the wrath of God, that is, not only is there wrath in them, but such wrath as will consummate what wrath here-away God determineth for the beast till he be cast into the lake; there will be no judgement here, after these come, neither will there be place for them. These plagues will make a full end.
Vers. 2. The second generall way, whereby he giveth a foretast of what these vials bring, is a little hint at the flourishing and gladsome condition of the Church, as well as of the hard things which were to come on her enemies: which two ordinarily go together, and usually by anticipation are set down in a Song. It is in allusion to Moses and Israels way of coming out of Egypt, who, when they past the Sea, wherein their enemies were destroyed, did sing: so the redeemed, when they shall be delivered out of spirituall Egypt, and be put on the shore beyond their trials, they shall sing and have no lesse cause to sing, and shall do it as surely as ever Moses did, Exod. 15. The one delivery shall be as certain, great and welcome as the other. Particularly, in it consider, 1. who do sing, they are they who have gotten the victory over the beast, and his image, his mark and number: by these are understood not only such as were ever keeped from Antichrist his pollution, but all that shall be under the seventh trumpet, as brought out from under that tyrannie, as the allusion to the people of Israels coming out of Egypt cleareth. They are thus described particularly, to shew they are such whom neither the Popes flatterers, nor terrors, nor Church threatenings could prevail over; but through Grace they prevailed over all, though for a time they fought.
These four things over which they get the victory, signifie the same corruption of Antichrist, that in no respect its deadly poison did stick to them.
After he hath described these singers by their victory, as fully renouncing and abhorring Popery in all the branches of it, They are, Secondly, set out in that postour they were in, They were standing on a sea of glasse mingled with fire. Three things are to be enquired here, 1. What this sea of glasse is? 2. What it is to stand on it? 3. What it is to be mingled with fire?
First, By this …a, or great vessell of glasse, we shew (Chap. 4.) was understood the efficacy of the bloud of Jesus Christ, by which only His people and their sacrifices can be washen and sanctified; and of this we gave the reasons there, and here also it may be confirmed: For, first, this standing upon the sea of glasse denoteth the excellencie and firmnesse of the foundation upon which they stand. 2. If we consider parallel places, it is in expresse terms expounded, Chap. 7.14. when this same company and their victory are described, this is given as the ground thereof, they are come out of great tribulation, and have washen their robes and made them white in the bloud of the Lamb: so (Chap. 12.11.) it is said, that they overcame by the bloud of the Lamb, &c. And this being marked as the ground which secureth these redeemed ones, it must be for this purpose, to shew that the way and manner of their getting victory over the beast, and their security against him, did consist in their fleeing to, and resting upon, Christ Jesus His satisfaction and Righteousnesse, while the rest of the Antichristian world were blindfolded in ignorance and errour, going about to establish their own righteousnesse, as it were, by the works of the Law. 3. It is confirmed from that, Chap. 4. where this sea of glasse is described to be before the Throne: which signifieth their abiding near unto God in these times of defections, when all generally went a whoring from Him, wondering after the beast. Secondly, Standing upon this sea of glasse, doth import, 1. A confidence in them, in their betaking them to that shore, as it were; the Believer never halteth till he be on Christ, but is ever fleeing toward Him, and then he standeth. 2. It importeth a confidence that they have, as now defying Antichrist through the vertue of that bloud, and an exulting in God who had brought them to that land: and this hath some allusion to the peoples practice, Exod. 15. 3. It implyeth an efficacy and vertuousnesse, to say so, in this sea of glasse, that being for excellency like glasse, is yet able to support all the redeemed and to keep them from drowning. Lastly, (which is clear from the scope) it importeth their publick owning of the truth of God, which was contradicted and opposed by Antichrist and his followers, whereas they had not appeared so openly to bear testimony to it before. By this sea of glasse cannot be understood the world: Because, 1. this sea of glasse is mentioned as that which supporteth them, and the basis upon which they are builded, which will not agree to this uncertain world. 2. It is spoken of as a piece of their adorning, and that which seperateth them from Antichrist, and keepeth them as contradistinct from his company, which will not be so clear from the other interpretation. 3. This sea of glasse, upon which they stand, is said to be mingled with fire. By fire must be understood somewhat suitable to this sea. Now, Chap. 4. where this sea is spoken of v. 6. lamps of fire are spoken of as burning before the Throne, which are the seven spirits of God: hence it will follow, that by fire here is understood a sanctifying efficacy of the spirit of Jesus, which is often compared in Scripture to fire, I will baptize you with the holy Ghost and with fire. And so this is the meaning, I saw the redeemed put beyond the difficulties of Antichrist, and out of the hazard of his curse, by the vertue of Christs bloud justifying them, and by the vertue of His spirit sanctifying them: and I saw them publickly appearing, and confidently giving testimony to the truth, as not ashamed of the Gospel of Christ; and this is added to distinguish these truly redeemed from carnall and presumptuous hypocrites, who boast of faith and their standing upon the sea of glasse, but do evidence that that sea is not mingled with fire and the spirit of Sanctification, and therefore is not that foundation which will give them ground to tone their harps and sing before God: further, it may signifie Christs making use of the crosse to promove His Peoples Sanctification, which is subordinate and subservient to the former.
In the last part of the Verse they are said to have the harps of God, while they stand upon the sea of glasse: this sheweth that the former ground must be something which giveth them very great chearfulnesse, and agreeth well with their having palms in their hands, who are spoken of, Chap. 7.14. and are said to have washen their cloaths in the bloud of the Lamb. And this phrase importeth, 1. that their harps were excellent; so the phrase in Scripture, is often, when it would commend the excellency of things, to call them things of God, that is, most excellent 2. It importeth it to be of Gods giving, not a harp put in their hand, or, a song put in their mouth by Antichrist or the world, but by God Himself: and this is their advantage, that their songs and mirth is communicate to them by God, and so cannot be interrupted by the world.
Then he cometh, vers. 3. and 4. to describe the Song, 1. It is generally, the song of Moses, that is, having the like occasion and subject which he had, Exod. 15. 2. It is the song of the Lamb, that is, such a Song as Christ hath given the occasion of, the most cheerfull Song He hath put in our mouth that ever was. His Song, first, because He, by furnishing the occasion, putteth it in our mouths, Psal. 40.3. And secondly, by His Spirit He helpeth to sing it. Thirdly, He is the great subject of it.
2. The matter of the Song, is more particularly set forth in it self, which expresseth three things, or three wayes speaketh to the scope, 1. By commending these Works of Gods justice and Him the author. 2. By shewing the glorious effects of them. 3. The speciall cause having influence to produce these effects: in all which there is a speciall likenesse to their Song, Chap. 11. as was noted there, 1. Gods works (that is, these specially that are hinted at in this type of the vials) are called by them great and marvellous. 1. Great, because no mean power could overturn such an established Kingdom so easily as He did the beasts, that is indeed a great work. 2. Marvellous, breeding admiration, even such as should make men and angels admire Gods Wisdom, Patience, Power, Justice &c. that suffered this beast to thrive so long, and now in his height taketh such order with him. Therefore an epithete suitable to this work is given to God, Lord God Almighty, because in this great work, omnipotencie manifesteth it self, and that it was done by Him who could do whatsoever He pleaseth: So in this they ascribe the Power to God, and commend His works. They add just and true are thy wayes, two other epithetes. 1. Iust, for it was well deserved, there was no wrong done to the beast by any of these vials. 2. True, i.e. conform in all things to Thy promises made to Thy people, and threatnings against Thy enemies; It is not works in particular but wayes that are commended, that is, all the strain of Thy proceeding since the beginning is just and true even as this; so they take occasion from the particular, to blesse God for all the way of His providence in all things: Thus these who pray for Antichrists ruine, (Chap. 14.) do now praise. The name they ascribe to God is suitable, Thou King of Saints, who by Thy just way deserveth to be called so. He is King of Saints, 1. Because He loveth holinesse and these that are so. 2. Because He defendeth them and opposeth their enemies and the enemies of holinesse, as here He hath made it appear; so that though He be King over all the world, yet He hath a speciall dominion over and singular care of Saints, and these who are Godly (Psal. 4.) He setteth them apart for Himself: and this title hath a kindly claim unto God in the bosome of it, as well as it sheweth what a holy King He is, who in His Soveraignty will acknowledge no proper subjects but Saints. Hence here He is King of Saints, whereas (Ier. 10.7.) He is King of Nations: because there it is a fruit of common providence that He is commended from, as the giving of rain; here it is a peculiar appearing for, and owning of His Church, expressing not only power but holinesse in His way, and that in a speciall manner.
This commendation is amplified in the effects, vers. 4. setting out wonderfully their heightening of these wonderfull works of God in two expressions, having every one of them their reasons.
First, Who will not, or, shall not fear thee? were Thou and Thy works well known, are there any so brutish, or stupid, but they must needs praise and fear Thee and glorifie Thy Name and think much of Thee? they do not declare the event, that every one (de facto) shall do so; but (de jure) they say there is reason it should be so, and hope that now much more of this should be than ever before. The reason is, for Thou only art holy, that is, Thou art essentially, infinitly and unchangeably holy, which no creature is; and now by Thy owning of Thy people, and executing judgement so justly, Thou declareth Thy self to be so, yea only so; None in all the world could have guided things in such a great confusion so, and brought them to such an holy end, as we see now Thou hast done: before we were in hazard of mistaking Thee who art holy and true, Chap. 6. as if Thou had too long delayed it, yet now we see that in purest holinesse Thou hast ordered all without any wrong.
The second expression amplifying the effect, is, All nations shall worship before thee: the reason is, for thy judgements are made manifest: In a word, this glorious work will make way for bringing in Nations to the Church, seing by this expression of Thy holinesse Thou hast manifested Thy self a just God, and publickly made it appear Thou wilt be avenged upon Antichrist for all his wrongs, which hath been formerly obscured; but now by taking to Thee Thy great Power, as Chap. 11. it is evident. And so from such manifestations of the Holinesse and Justice of God in His judgements, they argue to the greatnesse of His praise and the enlargement of His Kingdom, which cannot but follow on such rare works of Justice, seing God is known by the judgements which He executeth, Psal. 9.
In sum, the Song saith, God wonderfully judgeth the whore, whereupon shall follow enlargement, increase and joy to the Church, which shall be a ground to them of rendering praise to this purpose (though not in these very words) to God. Which Song would be considered in the matter of it, and in the manner, wherein exceeding high and heavenly thoughts of God appear in a heart that cannot satisfie it self in praising Him.