Commentary on Revelation, Vision 5 · Chapter 15
CHAP. XV. The Argument, Parts, and Analyſis.
This vvhole Chapter is a preparation to the follovving Ʋiſion, for Iohn declares here vvhat, & vvhat manner of things he ſavv before the pouring out of the ſeven Ʋials, The parts here are three:
I. THe ſeven Angells with ſo many plagues, ver. 1.
II. A company of Harpers, ver. 2, 3, 4.
III. The clothing of the Angells, verſ. 5, &c.
In the Firſt he expoundeth what he ſaw.
I. generally, A great and marveilous ſigne in Heaven.
II. ſpecially, ſeven Angells, with their Inſtruments: having ſeven plagues: The which he deſcribeth by the Epythite,
Laſt, with the reaſon hereof: becauſe in them is filled up the wrath of God: verſe 1.
In the ſecond he expoundeth
I. The place of the harpers: A ſea of glaſſe.
II. The harpers themſelves, whom he deſcribeth
1. by the effect: They had gotten the Victory, &c.
2. By their ſtation: ſtanding on the ſea of glaſſe.
3. By the Inſtrument having the harpes of God verſ. 2,
4. By another effect, And they ſang, verſe 3.
III. The Argument of the ſong,
generally from the Author and ſubject: The Song of Moſes and of the Lamb. And
ſpecially, ſo far as concerneth the words and the ſenſe: conſiſting of a Preface, Propoſition and Reaſons.
The Preface is laudatory, figured out by an exclamation to God: I. They declare his power and Majeſty: Lord Almighty, King of Saints. II. His workes by the adjuncts of quantity and quality: They are great and marveilous. III. His Iudgements by the adjunct qualitie of Iuſtice and Conſtancy: Juſt and true are thy wayes ver. 3.
The Propoſition: The Lord is to be feared and glorified. It is figured out by an Interogation. Who ſhall not feare, &c. The reaſon is threefold. 1. From the Property of God: for thou onelyonly art holy. 2. From the worſhip due to him: All nations ſhall come. 3. From the moving cauſe: Thy Iudgements are made manifeſt. v. 4.
In the third he rehearſeth
1. The receptacle of thoſe Angells: The Temple of the Tabernacle opened in Heaven ver. 5.
2. Their geſture: They went out.
3. Their habit: having ſeven plagues.
4. Their ornament: clothed in white and pure linnen, ver. 6.
5. The Inſtruments given them: he gave them golden Vialls: which he deſcribeth by the number: ſeven: And what they contained: full of the wrath of God, &c. verſe 7.
6. Two effects
1. The ſmoake of Gods Majeſty filling the Temple.
2. A ſhutting out of all perſons from entring into the Temple, during the time of the plagues, verſe 8.
The firſt Part of the CHAPTER.
The Argument of the Viſion: ſeven ANGELS, with ſo many PLAGUES.
1 And I ſavv another ſigne in Heaven great and marveilous, ſeven Angells having the ſeven laſt Plagues, for in them is filled up the vvrath of God:
THE COMMENTARY.
I. Why the Viſions are iterated.AND I ſaw another Signe] Iohn is not informed by one Ʋiſion, but by many touching future things, that ſo by comparing the obſcurer types with the plainer, the Revelation might the better be manifeſted: The iteration therefore of the Ʋiſions is not in vaine.
Now it is to be obſerved, The following things doe all belong to Antichriſts judgement.after that the Beaſt, that is, Antichriſt was once mentioned, his tyranny and pompe plainly deſcribed in the foregoing Ʋiſion: the remainder of this whole Propheſie containes deſcriptions of the judgements, by which God will reſtraine and deſtroy Antichriſt, but deliver the Saints from his Tyranny, and beſtow the rewards of Victory on them: both to the end to meet with the ſcandall of deſertion of the godly, And to the terrour of the wicked, and comfort of the godly.leaſt it ſhould be thought that Chriſt neglects his under the Croſſe, or to be a ſleep, or want power to ſuppreſſe Antichriſts rage: as alſo that in hope of Victory and glory to come, they might with the more alacrity reſiſt Antichriſt, and perſevere conſtant under their long during troubles. To this end tend the ſeven laſt Plagues, which God in the laſt times will poure out on the Throne and followers of the Beast: Let us henceforward keep this uſe in memory.
Iohn therefore ſaw another ſigne, What a ſigne is.that is, another Viſion ſignifying events, divers from the former: for a ſigne is that which makes ſomething divers from it ſelfe to come into the cogitation, Auſtin lib. 2. de doctr. Chriſti cap.beſides the ſhape or forme it ſuggeſteth to the ſenſes. But as ſignes are not the things themſelves: ſo the things themſelves are not to bee ſought in the ſignes as if they were included, according to the common errour now adayes, touching the Sacramentall ſignes: which except thou affirme them to be changed into the things they repreſent, or really to containe them, preſently they are reputed as vaine and empty things. But its enough for the Sacramentall uſe of ſignes, if they make ſpirituall things to come into our minde and beleefe. But this by the way.
In Heaven] That is (as moſt interpret it) in the Church: But there is no need of an Allegory: for theſe are heaveny Viſions: And Iohn ſaw theſe ſights acted on the heavenly Theatre.
Great] A great ſigne (as Chap. 12.1.) ſhadowing out great things: It requires attention, as alſo the following Epithite Admirable, repreſenting things worthy of admiration: to wit, the great & wonderfull judgements of God in delivering his Church, and caſting down Antichriſt: for it is a thing indeed to be wondred at, that the powerfull Kingdom of the Romane Antichriſt, ſhould be only weakned by ſuch a contemptible and weak meanes as the preaching of the Goſpell. It is alſo admirable, that the faithfull, men deſpiſed ſhould fight againſt and overcome the Beaſt. Thus theſe Epithites ſerve to comfort us, knowing that the Church ſhall certainly overcome Antichriſt.
Seven Angells] He ſummarily propounds the whole Viſion, which he expoundeth afterward. Therefore we will not ſtay long upon it. Of ſeven Angells mention is made in Chap. 1. ver. 4. and Chap. 8. verſe 2. & 16. 1. & 17.1. & 21.9. In all which places they are ſaid to be foreign ſeven with the article foreign excepting in this place: whence it might be queſtioned whether theſe ſeven be the ſame with the former that ſounded the Trumpets.
Brightman thinkes they are not the ſame: neither do I diſlike his opinion if we take the Angells for the Miniſters of the Goſpell, becauſe the time of the ſix former Trumpets and theſe Ʋialls is different. Yet we may rightly underſtand they are the ſame: becauſe the ſaid ſeven Angells that is, many (for a ſeptenary number doth indefinitely ſignifie perfection) doe type out divers perſons in ſundry Viſions.The laſt plagues.
Having the ſeven Plagues] That is, as we have it expounded in ver. 7. Seven golden Ʋialls full of the wrath of the living God, &c.
The Plagues, which God in wrath will inflict on Antichriſtians, are ſaid to be the laſt, becauſe they ſhall happen in the laſt times: For the chriſtian Church hath four periods. One under the Rome tyrants: The ſecond from Conſtantine under Chriſtian Emperours untill the times of Phocas: The third under Antichriſt ſwaying in his full vigour, from Pope Boniface III. unto Leo X. in whoſe time Antichriſtian power began to decline: The fourth under Antichriſts declining from Luthers time to the end. Unto this laſt period, belong the laſt plagues. The foure periods of the new Church.Thus John himſelfe expounds it: becauſe in them is filled up the wrath of God: foreign is filled up, for, foreign ſhall be filled up: by an Enallage of the Preterperfect for the Future uſuall with John, becauſe of the certainty of the events; he ſignifies therefore that the plagues ſhould continue unto the end: One Plague following another, till the laſt did put an end to Antichriſts rage, and the Churches troubles. They are ſaid to be ſeven for the number of the Angells, that is, divers, and continuated, as we ſhall ſee hereafter.
Ribera moves a Queſtion how Iohn ſhould returne from the Harveſt and Ʋintage of the laſt judgement even now deſcribed, A queſtion about the order.unto the ſeven Plagues which are to be before the judgement: neither indeed is it a frivolous Queſtion, yea inſoluble to Ribera and all ſuch who make the Revelation a continued Hiſtory: he himſelf hath nothing to anſwer, ſave his foreign ſaying that the Prophets do not alwaies obſerve the order of things as they are done: & that it was needfull the plagues of the wicked ſhould often be inculcated: of which the laſt indeed is true: but for the other there is no reaſon (viz.) why the laſt judgement ſhould ſo often be anticipated, unleſſe we obſerve that all the Ʋiſions (the firſt excepted) do end in the laſt judgement: becauſe every of them do repreſent either the generall Hiſtory of the Church, as the three former univerſall Viſions: Or elſe the laſt times of Antichriſt, and of the Church, as doe the three following ſpeciall ones.
The ſecond part of the Chapter. The Fift Company of Harpers
2. And I ſaw as it were a ſea of glaſſe, mingled with fire, and them that had gotten the Ʋictory over the beaſt, and over his Image, and over his marke, and over the number of his name, stand on the ſea of glaſſe, having the harpes of God.
3. And they ſing the ſong of Moſes the ſervant of God, and the ſong of the Lambe, ſaying, Great and marveilous are thy workes, 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 onelyonly art holy: for all Nations ſhall come and worſhip before thee, for thy Indgements are made manifeſt.
THE COMMENTARY.
II. ANd I ſaw as it were a ſea of glaſſe] Before the Angells pour out the plagues, a company of Harpers come forth on the Theatre, celebrating the power & judgement of God. And why ſo? to prevent the thoughts of the godly, leſt they might think that the following plagues were repugnant to the goodneſſe and juſtice of God: and the blaſphemies of the wicked, that they might not accuſe God of cruelty, and complaine of injury done unto them.
It ſerves alſo to the decency of the Ʋiſion: for as in Commoedies muſicall interludes are againe and againe iterated at the ending of their Acts, to delight the beholders and drive away tediouſneſſe: ſo in this apparitionall Revelation are heard almoſt in every Viſion, a company of ſingers, as it were in diſtinct Acts: leaſt either Iohn in the contemplation of ſo long a Revelation, or we in the meditating thereon, ſhould be over wearied.
We have heard the ſcope of this apparition. Now let us ſee who theſe ſingers are, where they were, how, and what they ſang. Firſt the place is noted: A Sea of glaſſe mingled with Fire: the meaning whereof we ſhall the better underſtand, when we know, what this company of ſingers is.
I ſaw them that had gotten the victory] If they got the victory over the Beast, then the beaſt had fought with them, Who theſe harpers are.to wit the ſame who made war with the Saints Chap. 13. verſe 7. Theſe Harpers therefore are thoſe Saints there mentioned. The ſucceſſe of the war is not proſperous to the Beast, he ſought to devour them: but on the contrary he himſelfe was vanquiſhed, though indeed it was a bloody victory to the Saints. This divine miracle ought to animate the godly cheerfully to fight againſt the Beaſt.
But how do the Saints overcome the Beast: ſeeing in Chap. 13.15. the ſecond beast cauſed all that would not worſhip the firſt to be ſlaine? How they overcame the beaſt.how then do they conquer, ſeing they are ſlaine?
I anſwer: the victory of the Saints is ſpirituall: They are indeed bodily overcome and ſlain by the Beaſt, ſuffering puniſhments and torments this way: yet ſpiritually they overcome the beaſt, while by refuting and condemning his falſe and idolatrous worſhip, they conſtantly perſiſt both in life and death in the true faith of Chriſt: This is the victory of the holy Martyrs and Confeſſours, of which it is ſaid: 1. Ioh. 5.4The victory that overcometh the world is our faith. It is bloody indeed, and not obtained without great reſiſtance, yet it ſo far excelleth all the triumphs of Alexander and Caeſar, by how much the Beaſt is more cruell then thoſe Monarchs. They by force of armes brought ſome part of the world under their power: But to this Beaſt the Dragon gave great power, ſo as the whole world followed and wondred after the ſame.
This victory of the Saints John makes as it were fourfold.The victory of the Saints foretold.
I. They got the victory over the beaſt] that is, over Antichriſt himſelfe, whoſe power, threatning, and Tyranny they deſpiſed and contemned, cleaving conſtantly unto Chriſt.
II. Over his Image] to wit, which he cauſed to be made for him by the Inhabitants of the earth. This we have ſhewed to be that whole Idol worſhip, by which the worſhippers of the Beaſt rage againſtall, who refuſe to adore him and his Image: Now to contemne this ſo great a madneſſe, and overcome it by their blood, is to get the victory over the Image of the beaſt.
III. Over his character] viz. which the ſecond beast cauſed to be imprinted in the right hand or foreheads of the worſhippers of the firſt beaſt. Chap. 13. verſe 16. This we ſhewed to be both a common and ſpeciall obligation to the profeſſion and worſhip of Antichriſt. Over this Character the Saints and Profeſſours get the victory when they caſt off the beaſts religion, and conſtantly refuſe to be obedient unto him.
IV. Over the number of his name] which in Chap. 13. verſ. 8. he ſhewed was 666. being Antichriſts nationall name expreſſed in the Hebrew letters of ROMANƲS, and the Greek LATEINOS, as before we ſhewed. Over this number and name alſo the Saints get the victory, by communicating no more in the Romiſh Idolatry, Latine ſervice, Maſſes, &c. This is the victory for which the company of harpers ſing ſongs of Prayſes to God.Whether theſe harpers are the Martyrs or other Profeſſours.
But are theſe harpers the Martyrs in Heaven, or the faithfull in the Church Militant? Some interpret it of the Church Triumphant, others of the Church Militant, applying it to the Proteſtant Churches in Germany, France, England, and other places, who are ſaid to have overcome the beaſt, by caſting off the yoake of the Pope, having obtained the liberty of a more ſincere doctrine from their Emperours and Kings.
For my part I underſtand it ſimply to be the ſame company of harpers, who in the foregoing Viſion Chap. 14. ver. 3. by a new ſong did gratulate the company of ſealed ones, ſtanding with the Lambe on Mount Sion. Nevertheleſſe Brightmans opinon is not altogether to be rejected, becauſe the word foreign who overcome, is in the preſent tenſe: for if the triumphant Church were onelyonly meant: hee would have ſaid in the preterperfect foreign, or in the Aoriſt foreign who have, or had gotten the Victory: The participle therefore foreign being put in the preſent doth alſo include ſuch who obtain Victory over the beaſt even in this life.
Furthermore from this place there ariſeth unto us a moſt ſweet conſolation, touching the ſpirituall victory we obtaine over the beast by the ſincerity and conſtancy of our faith, although the Beaſt bite, kicke, perſecute and kill us: It ſerves alſo to ſtir us up ſtoutly to reſiſt him. Beſides it furniſheth us with three things, for the true underſtanding of the foregoing matter.The Seabeaſt is Antichriſt.
Firſt, that the former beast aſcending out of the Sea, could not be the old Romane Empire, but neceſſarily Antichriſt: The reaſon is, becauſe theſe holy harpers, ſing not a triumphant ſong for any conqueſt they had over the Romane Empire, ſeeing they never made war againſt it: for Chriſtians according to the precept of the Apoſtle were allwayes obedient to Emperours: The Seabeaſt and that riſing out of the earth is the ſame Antichriſt.but they celebrate the victory over Antichriſt, with his ſinfull deceits and inventions.
Secondly, that the firſt and ſecond beast in a divers reſpect, denotes one and the ſame Antichriſt, as before we have declared: The reaſon is, becauſe one, that is the former is onelyonly mentioned, who being overcome the latter was ſo likewiſe: Now the Saints rejoyced and ſung becauſe Antichriſt was overcome.
Thirdly, Antichriſts Kingdome cannot bee ſtraitned to four years.that Antichriſts Kingdom cannot poſſible be reſtrained to the ſpace of foure yeers, as the Papiſts will have it: The reaſon is becauſe many Martyrs and Profeſſours had already gotten the victory over Antichriſt, before the Plagues were poured out upon the throne and worſhippers of the beaſt. Now all the plagues cannot be comprehended within ſo ſhort a ſpace, but muſt longer torment the followers of Antichriſt, as we ſhall ſee hereafter. Therefore it neceſſarily followes, that Antichriſt bare ſway and made war with the Saints long before thoſe foure yeers, foraſmuch as here it is ſaid he was overcome by them. Thus much touching the perſons of the Harpers: now let us ſee where they were.
I ſaw as it were a ſea of glaſſe] Lyra (whom Gagnaeus followeth) makes this ſea the Sacrament of Baptiſme: which is glaſſe, that is, pure: mingled with fire, that is, with the regenetating grace of the holy Ghoſt. Andreas will have it to be meant of the multitude of them that ſhall be ſaved, in which ſence the ſea and harpers ſhould be the ſame: which is not proper. Lambertus, of the large knowledge of the truth: Brightman, the doctrine of the Goſpell, ſaid to be glaſſe, that is, perſpicuous and clear: but mingled with Fire, to wit, of contentions and ſtrifes which Satan hath raiſed amongſt the teachers of the Goſpell. But theſe opinions I paſſe by.
Before in Chap. 4. verſe 6. John ſaw before the throne, a ſea of glaſſe like to chryſtall, which is the pureſt glaſſe. Now here he ſees the ſame ſea: It denotes the world of wicked men. Ribera rightly calls it the multitude following Antichriſt, for the ſea is called a gathering of waters: The waters are the wicked nations obeying Antichriſt, as in Chap. 17. And Ierem. 51.42. Cyrus Army that vanquiſhed Babylon is called, a ſea comming up upon her and covering her with the multitude of the waves thereof. The ſea therefore is a gathering of people, or the whole multitude of the ungodly, that is, the world toſſed like the Sea with many waves and confuſions.
It is of glaſſe, Why the ſea is ſaid to be glaſſe.ſo ſaid, firſt becauſe it is clear as glaſſe, that is perſpicuous and open to the eyes of God: for God ſees the ſecret counſells and hidden endeavours of the world and Antichriſt: ſecondly, becauſe it is bright like Chryſtall: for the pompe and luſtre of the world bewitcheth Antichriſtians. Thirdly, becauſe its weak and brickle as glaſſe: for the world paſſeth away with the luſt thereof. The favour and proſperity of the world is glaſſie, for when it moſt ſhineth it is then broken. Lastly, The ſea for the moſt part is like glaſſe in colour: hence the Poets call the Sea Mare vitreum, undas vitreas, the glaſſie Sea and glaſſie waves. It is mingled with fire, viz. of afflictions and calamities, in which the godly alſo are often involved: however they ſtand as conquerours upon this ſea, becauſe they trample the world with the delights and baites thereof under feet: neither are they of the world, nor removed from their ſtation by the fire of affliction, but perſiſt conſtantly in the faith unto the end. This indeed the Saints triumphant have fully attained unto, and we, who are yet in the body in part: for it is our duty alſo to ſtand on the ſea, that is, to trample the world under our feet. Or they ſtand foreign nigh or beſides the ſea] becauſe they are not part of the ſea or world, but ſeparated and redeemed from the world, as in Chap. 14. ver. 4. And this ſenſe I like beſt: becauſe by the following verſe it appears, here is an alluſion to the red ſea, by which the Iſraelites ſtanding, ſaw the Egyptians drowned, and rejoicing over their deſtruction, ſang ſongs of praiſes to God.
Having the harps of God] By an hebraiſme the harps of God are put for ſuch as are rare and of a moſt ſweet ſound: The harps of God.for with the Hebrews whatſoever are ſaid to be the things of God, are excelling things, worthy his high Majeſty: ſo the mountaines of God, the Caedars of God, the City of God, that is, very high and great. It is oppoſed to the harpes of David and of other Saints, by which they ſometimes praiſed God. Theſe are infinitely ſweeter in ſound: for theſe harpers ſang a new ſong which none could learne but they that were marked with the ſeale of God: unknown alſo to the former Saints, viz. touching the weakning and ruine of Antichriſts kingdome by theſe harpes, that is, by the preaching, Prayers, and ſweet confeſſions of theſe Champions.
3. And they ſing] for, they ſang, viz. with their harpes, together with their voyces, like to joyfull harpers. But what ſing they? The ſong of Moſes the ſervant of God] We have a twofold ſong of Moſes: One of thanksgiving which he ſang with the Iſraelites by the red ſea, for the overthrow of Pharaoh and the Egyptians: I will ſing unto the Lord, for he hath triumphed gloriouſſy, the horſe and his rider hath he thrown into the ſea: Exodus 15.1. The other of praiſes, celebrating Gods wonderfull benefits unto the Iſraelites, Deut. 32. Both may bee here underſtood, but cheifly the former, becauſe of the ſimilitude: for as then the Iſraelites ſtanding by the red ſea, ſang with Moſes their leader a triumphant ſong unto God for the drowning their adverſaries, under whoſe bondage they had a long time groaned: ſo the ſaints being brought thorow the vaſt ſea of this world, do joyntly ſing praiſes to God, and bleſſe him for their deliverance from the moſt cruell bondage of Antichriſt. And hereby they intimate not obſcurely that Pharaoh and the Egyptian ſervitude was a figure of the Churches bondage under Antichriſt.
And the ſong of the Lambe] that is, praiſing the Lambe for his benefits beſtowed on the Church.
Divers ſongs we have already heard. In Chap. 4.11. The ſongs of the Revelation.The elders ſing to him that ſate on the throne: Thou art worthy O Lord to receive glory. Chap. 5.9. The Elders againe ſing a new ſong to the Lambe: Thou art worthy to take the Booke and to open the ſeales thereof: for thou waſt ſlaine and haſt redeemed us to God by thy blood, and haſt made us Kings and Prieſts to our God, &c. VntoUnto which ſong the Angells and all creatures do there by mutuall accord ſing Amen. Chap. 11.17. they likewiſe ſing to God: Wee give thee thankes Lord God Almighty, &c. A like ſong wee heard Chapter 2. ver. 10. Now is come ſalvation and ſtrength, and the Kingdom of our God, &c. Againe in Chap. 14. the company of harpers ſang a new ſong to the Lambe ſtanding on Mount Sion. This therefore is the ſong of the Lamb, by which the triumphant Church, or the heavenly companies celebrate the Lambes victory, and their own over Antichriſt. Now this title affords a cleer argument to prove the divinity of the Lambe, 34. Argument of Chriſts deity.conſidering that to him this wonderfull worke of the conqueſt over the beaſt is attributed by the Saints. But now let us hear the ſong.
It ſeemes to be collected out of divers places of the Pſalmes and Prophets, by which theſe divine ſingers commend unto us the authority and dignity of the Scriptures. As from Pſal. 86.10. they publiſh the great and wonderfull workes of God. Great, becauſe they fill heaven and earth: Wonderfull, becauſe they are unſearchable and beyond humane reaſon: ſuch are the works of creation, and the government of the world, our redemption, and preſervation of the Church in this life. from Pſal. 25.10. they celebrate the true & righteous wayes of the Lord: for all his paths are mercy and truth. Gods wayes are his counſells and judgements about the Church and the enemies thereof: And though he ſuffers the godly to be afflicted and fore troubled, and the enemies to bear ſway and flouriſh, which indeed ſeems unjuſt to fleſh and blood, yet the wayes of Jehovah are righteous: for he knowes wherefore he doth the ſame, and the event ſhews that his wayes are all right and good: for in the end he performes his promiſe to the Saints, in preſerving and delivering the Church, and in puniſhing and deſtroying the adverſaries: by which he declareth that he is conſtant in his promiſes, true and omnipotent in his threatning.
Lord Almighty, King of Saints, Thou onelyonly art holy] By theſe Epithites the Saints extoll God above all adverſaries, and ſtirre up their own confidence and joy, for ſeeing he is omnipotent, he can eaſily caſt downe his enemies. If King of Saints, then he can ſtrongly defend his holy Church: If onelyonly holy, or moſt pure, then he alone, (not the creatures) is to be ſerved and cleaved unto. foreign O King of Saints] ſo all greek copies read it, excepting Montanus, who reads it foreign King of the Nations, and alſo Andreas from Ierem. 10.7. Who would not fear thee O King of nations? The old Latine: foreign King of eternity, which the interpreter ſeems to have read for foreign of Saints.
4. Who ſhall not feare thee O Lord] An exclamation taken out of Ierem. 10.7. Or rather out of the everlaſting Goſpell Rev. 14. ver. 7. where the firſt Angell cryed: Fear God, and glorifie his Name: They ſhew the madneſſe of the Antichriſtian adverſaries, who lift up their hornes againſt Almighty God and the Lambe; and the ſtupidity of the world, which is not moved by the conſideration of the great and wonderfull workes of God to feare and glorifie him. To feare God is in true faith and obedience to ſubmit to God. To glorifie God, is not to make him glorious, as if he were not ſo before, but to celebrate his due glory and praiſe OnelyOnly holy] They condemne the pride of Antichriſt, boaſting himſelf to be holy and holineſſe: whereas God alone is holy and holineſſe it ſelfe, purifying the heart, and ſanctifying the elect. For all nations ſhall come] As in Pſal. 86.9. All Nations whom thou haſt made ſhall come and worſhip before thee O Lord, and ſhall glorifie thy Name: ſhewing not abſolutely what all ſhall do, but what all ought to do: the Antichriſtian adverſaries ſhall never come: for they will not amend by their plagues, but perſevere in their Idolatry and rage againſt God, as we ſhall ſee in the fourth and fift Viall. Nevertheleſſe ſome remnants of the Chriſtian nations ſhall come adoring and worſhipping God ſincerely through Ieſus Chriſt: to wit, the elect in Italy, Germany, France, England, &c.
The Church therefore celebrates the effect of the Goſpell in the laſt times, that ſhe ſhall not decreaſe amidſt her divers afflictions, but be encreaſed by divers nations: who forſaking Antichriſt (his fraud being diſcovered) ſhall turne to Chriſt. Which effect the Antichriſtians have now a long time ſeen, and we yet daily do: And God grant that our poſterity may ſee the like more and more.
For thy judgements are made manifeſt] That is, are begun to be manifeſted: for as yet they ſpeake not of the finall judgement, nor generally of Gods ancient judgements, but they celebrate in ſpeciall thoſe wonderfull judgements of his, by which he began in theſe laſt times to weaken Antichriſts kingdom, and bring the Church into the liberty of Chriſt: for it is wonderfull to conſider that the power and authority of Antichriſt, which had ſo long beene formidable to Chriſtian Emperours, and Kings, as cauſing them like ſo many unreaſonable dogs to caſt down themſelves and licke his feet, and as moſt vile ſlaves to hold the bridle or ſtirrup while he mounted on horſeback, ſhould by the preaching and miniſtery of a few poor and contemptible teachers, be expoſed to the common contempt of men, inſomuch as no man but the Popes ſworne vaſſalls, ſhould any more ſtand in awe of his anathemaes and threatnings: Now this worke, theſe Coelestiall harpers do worthily pronounce not to be of man, but a wonderfull judgement of God, for the which he ought to be praiſed continually of all creatures.
The ſenſe therefore is, that becauſe God in the laſt times by the preaching of the Goſpell hath manifeſted Antichriſt, and by his wonderfull judgement poured contempt upon him, it ſhall come to paſſe, that by degrees one Nation after another ſhall leave him, and be converted to Chriſt: and ſo indeed it ſhall be. OnelyOnly let not us by our ſins ſtop this judgement of God, which he hath begun to reveale. Thus much of the Triumphant Song.
The third part of the Chapter. The Furniture and clothing of the ſeven Angells.
5 And after that I looked, and behold the Temple of the Tabernacle of the Teſtimony in Heaven was opened.
6 And the ſeven Angells came out of the Temple, having the ſeven Plagues clothed in pure and white linnen, and having their breſts girded with golden girdles.
7 And one of the foure beaſts gave unto the ſeven Angells, ſeven golden Vialls, full of the wrath of God who liveth for ever and ever.
8 And the Temple was filled with ſmoake 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 Angells were fullfilled.
THE COMMENTARY.
5. ANd after that I looked, And the Temple was opened] After the coeleſtiall interlude, Iohn returnes to the deſcription of the Angells, declaring from whence they came forth, in what habit, what the Veſſells were wherein they bore the Plagues that were to be poured out, whence they received them, and what he ſaw in Heaven during the time thereof: ſuch was the Furniture of the Angells to declare the judgements of God, the which, as it appeareth, is dramatically inſerted, to illuſtrate the order of the Viſion. Now whether in every of the particulars lie hid ſuch myſteries as ſome looke after, I know not, neither do I beleeve it. But as in dramaticall ſhewes, the preamble of the ſingers being ended, the Sceenes are opened, and other perſons come forth in new apparell to act other things: ſo theſe Angells came out of the Temple, that was open in heaven, unto a new Act of this Revelation.
6. And the ſeven Angells came out of the temple] Who theſe Angells were, we ſhall more fitly manifeſt in the following Chapter.
In that they came out of the temple in Heaven, moſt do hereby underſtand the holy and irrevocable judgement of God againſt Antichriſt. For it ſhall be moſt righteous, although the wicked ſhall gnaſh their teeth againſt it, and gnaw their tongues.
Some underſtand hereby to be ſignified, that God judgeth according to the decrees of his word, preached by his Miniſters the Angells: becauſe the miniſtery here on earth is inſtituted according to the heavenly patterne: Or alſo, that all Antichriſts plagues proceed from Chriſt the high Prieſt of the heavenly Tabernacle: now theſe things being plous I reject not: but leave to the judgement of the Reader.
Clothed in pure linne… ] The old Ʋerſion hath it, having on a pure ſtone, which is a manifeſt errour, as Alcaſar the Ieſuite acknowledgeth and correcteth: Ribera confeſſeth it alſo, but doth not correct it, yea on the contrary he labours to eſtabliſh or hide the apparent untruth of that verſion, to the end it might remaine authenticke, but with what conſcience it may eaſily appear.
The pure linnen garment, ſome expound of the joy of the Angells, becauſe of the judgement of the wicked: Others of Angelicall purity.
With a golden girdle about the breast] This ſome underſtand of the love of Angells towards ſuch as here on earth exerciſe themſelves in the worſhip of God: Others, of their ſtrength in executing the commandements of God: 1. Pet: 2.13 Eph. 6.14in which ſenſe a girdle is generally taken in ſcripture: for the garment not being girt up hinders in going. They are golden girdles, ſo before in Chap. 1.13. Chriſt appeared, the which we interpreted of the Majeſty of Chriſt: Therefore the Angells have golden girdles repreſenting as it were the Majeſty of Chriſt their Lord. But theſe myſteries in my opinion have little ſolidity in them, for I judge that this habit Imports nothing elſe but to ſet forth the Angelicall decencie: Angells have no bodies, but are ſpirits: yet they take corporall formes for our ſakes: neither is it meet they ſhould appear naked, but ſome clothing was requiſite for them, howbeit not common but holy garments, ſuch as God of old preſcribed to the Prieſts & Levites, which were of linnen, long, white and girded with a girdle: In ſuch habit the Angells commonly appeared: ſo Ezech. 9. verſe 2. the ſealing Angell appears clothed with linnen: ſo the two Angells at Chriſts reſurrection, Luke ….24 Ioh. 20.11which appeared to Mary were clothed in white and ſhining garments: And againe at his aſcention, Acts 1.10. Let this ſuffice.
7. And one of the foure beaſts] Of theſe beaſt we heard Chap. 4.6. & 5.6. & 6.1. & 7.11. & 14.3. One of them gives to the ſeven Angells the ſeven golden Ʋialls. We need not enquire whether it were the firſt or ſecond, or why one, and not rather two or all four. Alſo in Chap. 5.8. the Elders and beasts had ſeven vialls but full of odours, which were the prayers and thanſgivings of the Saints: here they are full of Gods wrath: The former I leave, and retaine the dramaticall Allegory.
The plagues of Gods judgements are metaphorically called the wine of the wrath of God Chap. 14.10. Wine is drunke out of cups, pots, and vialls. In Chap. 14.10. the third Angell threatned to the worſhippers of the beaſt, a mixt cup, and full with the wine of Gods fury: here hee ſheweth how God will diſpenſe the ſame unto them. That great cup he devideth into ſeven Ʋialls, that is, into divers kinds of puniſhments, to be poured out by theſe Angells. A Ʋiall] the Greek phiala as it were piala from foreign to drinke) as Athenaeus will have it, containes ſo much as a man can drinke at a draught, and ſaith it is greater then a cup: which agrees not with the place here, for out of this cup the ſeven vialls are filled with the wine of Gods wrath: And therefore the Ʋialls were leſſe then the cup. It is needleſſe (I ſuppoſe) to ſeek a myſtery, in that they are ſaid to be golden ones: for they are ſo called according to the cuſtomary uſe, becauſe Ʋialls are not wont to be made but of gold or of ſilver.
The Epithite of GOD living for ever and ever doth amplifie the heavineſſe of his wrath, as if he ſhould ſay, This ſhall be a terrible wrath, becauſe it ſhall endure for ever and ever: Thus he ſignifieth that both temporall and eternall puniſhment doth wait for the wicked.
8. And the Temple was filled with ſmoake] John ſaw moreover two things, which put an end to the preparation: Firſt, The temple was filled with ſmoak proceeding from the Majeſty and power of God: And ſecondly no man could enter into the temple, untill the ſeven plagues were fullfilled. Here he manifeſtly alludes to the Hiſtory of the tabernacle, Ex. 40.33which in the dedication thereof was wholly filled with a cloud of the glory of the Lord, ſo as Moſes could not enter into it: And to the hiſtory of the Temple, 1: King 8.10.which likewiſe at the dedication was filled with the cloud of the glory of God, ſo as the Prieſts could not ſtand to miniſter, ſo long as the glory of Jehovah filled the houſe.
That cloud was undoubtedly a ſigne of Gods gratious preſence in the Temple and Tabernacle, Whether the cloud be a ſigne of grace or wrath.of his approving the worſhip therein, and his hearing the prayers there poured out to God. But this ſmoake cannot be any ſuch ſigne, ſeeing here is not treated of the worſhip and prayers of the Saints made in the heavenly Temple: But of the plagues of the wrath of God to be hence poured forth upon the adverſaries. Interpreters therefore are of divers opinions, and much troubled about it.
Moſt will have it to ſignifie in the theſis, that Gods judgements are unſearchable, and however they are moſt righteous, yet are they not ſo acknowledged untill they are accompliſhed, becauſe this ſmoake hinders the knowledge thereof: the which indeed is true, but too generall.
Others confeſſe that the ſmoake is a ſigne not of grace, but of the wrath of God, becauſe of the diſparatie between the cloud and ſmoake. But yet they do not ſufficiently expound wherefore the wrath of God filled the Temple in Heaven, and who were kept out of the ſame, and how long.
Ambroſe and Arethas expound this latter (as Ribera ſaith) that no man in body and ſoule ſhall enter into heavenly bleſſedneſſe, untill the ſeven plagues are ended, that is, untill the Day of Iudgement. But what is this to the preſent matter.
I acknowledge the alluſion of the Hiſtories, but I gather another ſenſe from the ſcope, viz, that the whole ſerves for the terrour of Gods adverſaries.
The ſmoake therefore is a ſymbole of Gods anger in his Temple, The authors opinion:and ready to inflict ſmoake, that is, horrible blindneſſe on Antichriſtians, yea even on their quicke-ſighted and moſt acute Doctors and Sophiſters, The ſmoake of Gods wrath: Pſa: 18:9.ſo as none of them could enter into the Heavenly Temple, that is, underſtand the juſt judgements of God, and that theſe plagues were inflicted on them by God in wrath, becauſe of their wicked Idolatry: and ſo cannot repent, untill the ſeven plagues were fullfilled, that is, never. For in Pſal. 73. ver. 17, by entring into Gods Sanctuary, is ſignified, the acknowledging of his judgements. This ſenſe the events of the Vialls and plagues in the following Chapter will make good unto us.
This ſmoake therefore denotes the blindneſſe of Antichriſtians under their puniſhment. It comes not out of the bottomleſſe pit, but from the glory and from the power of God, becauſe it ſhall be inflicted by his moſt righteous and powerfull judgement, according to the threatning of the Apoſtle: 2. Theſ. 2.11. Therefore God will ſend them, &c. for ſeeing the Pope raiſed a ſmoake out of the bottomleſſe pit of hell Chap. 9. verſe 2. therefore alſo he ſhall be puniſhed with ſmoak for ever and ever.
The univerſall No man I reſtraine to the Antichriſtian adverſaries, who onelyonly ſhall be kept from entring into the Temple, that is, from the acknowledging of Gods judgements, and from repentance, as will appeare in the following Chapter.
The particle Ʋntill I underſtand of eternity, as in the ſaying, Thou ſhalt not go out untill thou haſt paid, that is, never: He knew her not untill, for, never: And indeed the plagues ſhall never be ended, becauſe they ſhall proceed from the glory of the living God, and from his anger againſt the Devill and his inſtruments for ever and ever. The obſtinacy and finall blindneſſe of Antichriſtians is ſignified, of which we ſhall heare Chap. 16.9. They repented not to give glory to God. And verſe 11. They blaſphemed the God of heaven, and repented not of their deeds. This is my opinion touching the ſmoake, untill I underſtand that ſomething more agreeable is alleadged.