The Sealed Book Opened, Commentary · Chapter 15
CHAP. XV.
The Sense or Explication.
BEfore Babylons fall was intimated, and that they should drink of the wine of the wrath of God that should worship the beast and receive his mark. Follows now in this Chapter the preparation for that work, and in the next Chapter the execution thereof. The preparation has two parts. 1. A proposition, v. 1. 2. An Exposition in the rest of the Chapter, which again consists of two visions; In the first John sees the sure and joyful estate of all true Christians who keep themselves free from all fellowship with Antichrist. In the second he sees the fearful estate of the contrary, against whom seven Angels are sent forth with vials of Gods wrath, as was threatned, c. 14.10. …o poure out upon them.
Ver. 1. ANd I saw another signe in heaven, great and marvellous, seven Angels having the seven last plagues, for in them is filled up the wrath of God.
In the proposition here, John tells us, 1. What he saw in the general; and, 2. In particular. In the general he saw another sign in heaven great and marvellous, that is, another, or a new Vision, called here a signe, as that which signifies another thing to the minde then that which is represented to the eye. In particular, he saw seven Angels h…ving the seven last plagues, so called; as the spirit expounds himself, because in them is filled up the wrath of God; to wit, in those last times which shall be poured out upon the world.
Ver. 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.
Here begins the Vision whereby is exprest the sure and happy condition of the godly who had kept themselves free of the fellowship of Antichrist.
First then, he sees then a sea of glass, a type of the world as was shewn, c. 4. which is said here to be mingled with fire, which signifies trouble and affliction, as we see, Psal. 66.12. and Luke 12.49. shewing thereby, 1. What is the estate of the godly in it, as is told them, John 16.33. 2. That nothing is in it without a mixture thereof, for in heaven only is joy without sorrow, and contentment without change. 3. The great power and providence of the Creator, who keeps things of contrary qualities therein together, as water and fire the one undestroyed by the other.
Next, He sees them that had gotten the victory over the beast standing thereon, signifying thereby, 1. That now they were come out of their former troubles and had overcome the same. 2. That, as c. 12. the woman trod upon the moon, so here on this sea, which represents the godly their tredding upon the world in affection.
These also are said to have the harps of God, that is, godly hearts and well tuned to sing praise to him for their forenamed victory, which are called harps of God. 1. For excellency and estimation, according to the Hebrew phrase, as we see Psal 80.10. the goodly and tall Cedars, are called the Cedars of God, Gen. 23.6. Psal. 36.6. 2. Because such hearts are the special gift of God, when he gives us not only cause to praise him, but also hearts to praise him. And, 3. Because such hearts and his praise that comes from them is most acceptable to God.
Ver. 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 wayes, thou King of Saints.
Follows the song it self, wherein we have, 1. The denomination. And 2. The contents or words thereof. First, it is called the song of Moses, which was partly eucharistical, for Israels deliverance from the bondage and cruelty of Pharaoh, and partly encomiastical, praising him for his power which he manifested in the overthrow of his enemies, and his wonderful mercy in the preservation and deliverance of his own; as we see, Exod. 15.6. and 13. therefore Antichrists seat and jurisdiction, c. 11.8. being spiritually called Egypt, and he consequently spiritually being Pharaoh, and his bondage spiritual, the song of the Saints for their deliverance therefore is for likenesse and assimilation to the deliverance of Gods people, his Israel according to the flesh, and the song …h…t was sung the eupon, justly here called the song of Moses, this corporal deliverance having been the prefiguration of that which was spiritual, and this which was spiritual, being the true adimpletion of that which was corporal.
It is also called the song of the Lamb. 1. As Authour and Teacher thereof to them, and therefore it is said, chap. 14.3. that none others could learn it, but they only. 2. As the subject of their song, it being the Lamb that was praised thereby.
In the tenour of their song they praise the Lord for his works, and for his wayes, to his works they give two Epithets, great and marvellous; To his wayes, other two, just and true when they speak so of his works, they stile him Lord God Almighty, because of his power, when they speak of his wayes, they stile him, King of Saints, because of his providence.
The works of the Lord which are great and marvellous are, 1. His work of creation, for which they praise him, c. 4.11. and wherein his power and wisdom is seen, even in the smallest creature. 2. His work of redemption for which they praise him, c. 5, 9. wherein his wisdome, power and love to mankinde is seen, having passed by the fallen Angels. And, 3. The work of his providence and gubernation, preserving his Church, confounding at last his enemies, and making all their actions tend to his glory in the end and his Churches good, wherein therefore is seen his wisdom, power, providence, and justice, for which he is praised, c. 19.1. The stile which he gets in respect of these works, is, Lord God Almighty, whereof we spake before, c. 4.8.
Next they call his wayes just and true, by his wayes understanding his manner of operation, and specially the secret and unseen steps thereof, wherein he maketh still progresse till he perform what he is at last to manifest, as a man doth who walks on his way, till he be at the end thereof. As may be seen in Joseph's advancement, Israels deliverance from Egypt, Hamans conspiracy, and from Babylon, &c.
The stile he gets in regard of these is, King of Saints, 1. In respect of his own supereminent holinesse above them all, whether they be Saints by creation, as the elect Angels; or by communication of grace and sanctification, as the the godly. 2. In respect of their conformity with him, they being holy as he is holy, and that there is like King, like people. 3. In respect that they worship him, and acknowledge none to be Lord and King over his Church but him, and will not worship the Beast; nor acknowledge any Papal Monarchie nor sin to lord over them. And 4. In respect of his providence; government and protection of his Saints, he is their K…ng, and so in a more peculiar and comfortable manner, then he is King over all as he is called, 1 Chron. 29.11. ruling them by his Word and Spirit.
Ver. 4. Who shall not feare thee, O Lord, and glorifie thy Name? for thou onelyonly art holy: for all nations shall come and worship before thee, for thy judgements are made manifest.
The fruits of the great and marvellous works of God which arise thereby, and are due by all the godly, as a retribution to him; are, 1. Fear. 2. Glory, and, 3. Worship, which are propounded by way of interrogation, Who shall not fear thee, and glorifie thy Name, &c? to shew thereby that there is none who ought not so to do, and therefore positively he subjoynes, saying, all Nations shall come and worship before thee. As for fear, it is threefold. 1. Desperate, of devils. 2. Servile of the wicked, and, 3. Filial, of the the godly, which is here meant, and is the daughter of faith, the sister of love, and the mother of …bedience.
Next, they say, Who shall not glorifie thy Name? Gods Name being put for himselfe, as we see, Psalme 20.2, &c. and the glorifying thereof being the ascribing all glory and praise to him onelyonly, and this worship of all Nations before him, that is, in sincerity, as in his presence being that religious a soration that is due onelyonly in like manner to God, and to no c…eature, all which three we saw before, c. 14.7. is the summe of the duty of all, and enjoyned to them by the faithful preaching of the Gospel, in opposition to the carnal feare, the giving glory to the creature, and idolatrous worship before that was under Antichrist, and as it was preached there by faithful Pastours, so it is here acknowledged by true Professours, that all those are due unto God alone.
The reasons whereof are set down. 1. That God onelyonly is holy, by the holinesse of the Creator, which is essential, original, and perfect, and who may justly be called in the abstract, holinesse it self, which no creature should be called, so that hereby the pride of Antichrist, who will be so called, is checked and convinced, and therefore because of this holinesse of God, it is said, all Nations, (meaning genera singulorum, not singula generum) shal Worship before him. 2. Because his judgements are made manifest, to wit, now against Antichrist, and, the enemies of his Church, therefore who shall not fear him and glorifie his name?
Ver. 5. And after that I looked, and behold, the Temple of the Tabernacle of the Testimony in heaven was opened:
Follows now the second part of the chapter, containing a description of the inst…uments by whom the Lord poures out his last wrath on Antichrist and the enemies of his Church, with their prepartion, furnishing, and forth sending. The preparation for this execution hath here, 1. From whence they came, to wit, out of the Temple of the Tabernacle of the Testimony, which Temple is called the Temple of the Tabernacle, because it was built according to the form of the Tabernacle, as we see, 1 Kings 6. as also it is called the Temple of the Tabernacle of the Testimony, because in it, and innermost part thereof, the Law which is called the Testimony (for testifying Gods will to us) was laid up in the Ark of the same, and kept, as it had been, in …he portable Tabernacle before, till the time that the Temple was builded by Solomon. That which this Temple doth signifie he…e, is the true Church of Christ, holy as that Temple was called; and as Christs Church is stiled, a holy Temple, Eph. 2.21. and whose true members are said to hold the Testimony, c. 6.9. cleaving fast thereto, even to the death. Which Temple also is here said to be opened, that is now made patent and visible, wi…h the true Worship of God therein, regulated according to his Word or Testimony.
Ver. 6. And the seven Angels came out of the Temple, having the seven plagues, cloathed in pure and white linnen, and having their breasts girded with golden girdles.
Here follows the executors of Gods judgments against Antichrist and his adherents, their description, 1. Who they are, seven Ang…ls. 2. Whence they come, out of the Temple. 3. How they are furnished, having seven plagues And, 4. How they are cloathed, to wit, in pure and white linnen, having their breasts girded with golden girdles.
First then, they are called Angels because of their message and commission, as we see Pastors called, c. 1.20. & 14.6, 8. and next for number, they are caled seven. 1. Thereby to shew the increase of the number of faithful Pastours whom God should stir up from two, c. 11. and three, c. 14. to seven now. 2. Because of the seven plagues to be executed by them.
Secondly, they come out of the Temple, to shew thereby, 1. That they come forth by direction from God, having their mission and commission from him who is Lord of the Temple, which is the house of God. 2. That they come out to execute a holy and acceptable work to God, and for his Church. 3. That as Antichrist did sit, that is, rule and reign in the Temple of God, that is, over Christs Church, professing his name in common as God, that is, pretending to be his Vicar, and usurping the same power, as the Apostle speaks, 2 Thes. 2.4. so out of the Temple, (like Moses out of Pharaohs Court) those should come that should work his overthrow.
Thirdly, the furniture is, plagues against Antichrist and Gods enemies, for as Micaiah could speak nothing but evil to Ahab; so no better furniture has Gods faithful servants against the wicked and disobedient, but with John the Baptist against the Pharisees, the denouncing of Gods judgements.
Fourthly, their cloathing is pure white linnen, not hereby to countenance Popish Su…plices, but signifying hereby the holinesse of their persons, which every one of that holy function of the Ministry should have, as also the holinesse of the work which these had in hand.
Also this cloathing of theirs is girded unto them, expressing thereby their cheerful alacrity and readinesse to do their work, as we see this phrase in the same sense used, Luke 17.8.
Moreover, their breasts are girded with a golden girdle, which the Apostle expounds, Ephes. 6.14. to be the girdle of truth, fitly said to be of gold, to shew the preciousnesse thereof, and wherewith their breasts wherein the heart is, are girded, to signifie that it is not head knowledge of the truth which they have, but heart knowledge, as also that within their limits of revealed truth, as within a girdle they contain themselves.
Ver. 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.
Here againe we have the furniture of these Angels set down, and from whom they receive the same, before, v. 6. The same was called seven plagues, and here it is said, that they had seven golden vials full of the wrath of the eternal God. The vial being a vessel or cup larger above then under, shews (as sayes Primasius and with him Ribera) that the punishment of Antichrist and his wicked adherents, shall not be hid or secret, but open and manifest to all, as that which is poured out of a cup. Next, these vials are said to be of gold, to shew that these judgements shall proceed from a just God, with whom there is no corruption, nor iniquity in judgeing, but who is righteous in all his wayes, and holy in all his works. Thirdly, they are said to be full of Gods wrath, the cause whereof as we see, Gen. 15.16. is the fulnesse of the cup of sinne, which when the all-seeing and long-suffering God sees is come to the height, then he fills to the brim the cup of his wrath, and gives the same to the wicked to drink. Lastly, it is called the wrath of God who liveth for ever and ever, thereby to aggravate the same, it not being like the wrath of a mortal man, whose wrath like himself is of short continuance, but which shall be for ever as God is for ever.
Next, it is said, that one of the four beasts gave unto them these vials, & quod de uno dicitur, de omnibus dictum accipitur (says Ribera) to shew unto us that it shall not be by brainsick enthusiasmes as it were immediately from God, that those Angels should be furnished with the denunciations of these judgements against Antichrist and his followers, but by the knowledge of the truth and Word of God transmitted faithfully to them by those faithful Pastors and Teachers who had gone before them. As one candle lights another, and wherewith they being furnished, shall go forth with boldnesse and courage, and by zealous preaching shall poure forth as it were the ensuing plagues, as is said, c. 16.10. on the seat of the Beast, and upon his Kingdom to the darkning thereof.
Ver. 8. And the Temple was filled with smoak 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.
In the end here is set down by what power this great work shall be effectuate, to wit, even by Gods own glorious presence and power with his Church, which is called here the filling of the Temple with smoak from the glory of God, and from his power, so that none shall be able to impede that work, allusion being here made, to Exod. 40.34. and 1 Kings 8.10, 11. Where the cloud filled the Tabernacle and Temple, but here it is said, that the Temple was filled with smoak, shewing thereby unto us, as he shall be in mercy and power for his Church, so that he shall kindle in wrath against his enemies, and be to them like a consuming fire, before the flames whereof burst forth, smoak goes before.
Lastly, it is said, that no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled, Primasius, Ausbertus and Haymo, as Ribera reports, make this to be the sense nominem posse penetrare hoc secretum judiciorum Dei (say they) donec finiantur plagae; But the truest meaning seemes to be this, that none was able to impead these plagues and judgements, or to stay the Lords powerful hand that now was begun to be stretched forth against his Churches enemies, not so much as by entring into the Temple to make deprecation for them, as we may see the like, Jer. 15.1. and Ezek. 14.14. Or that none of these men (howsoever called Angels because of their office) might return and leave off, till that was performed which was committed to them.
The Lessons or Applications on the fifteenth Chapter.
Ver. 1. WHere mention is made of the seven last plagues, we see that the Lord poureth not out all his wrath on the wicked at once, but makes them taste of his sparing mercy expecting their repentance, even when he has begunne in justice to punish.
2. Where it is said, that in them is filled up the wrath of God, we learn what impenitencie and ripeness of impiety at last doth produce.
Ver. 2. The sea of glasse which John sees mingled with fire, teaches us, that nothing in this world is to be expected by the godly, but fiery tryals, and hot persecutions.
2. That the godly shal ever in the end have the victory, as it is said here, that the elect number had the victory over the beast, and over his image and mark, &c.
3. By their standing upon the sea of glasse, as we see also, c. 12.1. We see that the godly tread on the world in affection, by contempt thereof, and on all the troubles they can endure therein, as we see Christ did, Heb. 12.2.
4. Where it is said that they had the harps of God, we see that for all the Lords benefits, the godly have thankful hearts to praise him, which is the greatest benefit of all.
Ver. 3. Where it is said they sang the song of Moses, we see that the godly should be acquainted with Scripture, that for like favours bestowed on Gods people, they may learn the like duties.
2. The greatest honor or best stile that one can have, or should strive to have, is this, to be called here with Moses, the servant of God.
3. We see here by the mentioning of Moses so long, and honourably after his death, that the just shall be had in everlasting remembrance.
4. Where their song is likewise called the song of the Lamb, because he was the subject thereof, we see wherein our rejoycing and songs of praise in like manner should be, to wit, in Christ Jesus and him crucified.
5. The Lords works here are called great and marvellous, wherein because we cannot imitate him. Let us in all humility and reverence admire them, and adore him, and strive that our works may be …d and gracious.
6. He is called just and true in his wayes, therefore let us be so in ou….
7. His stile is, 1. Lord God Almighty, which is both a comfort to his own in their greatest straits, as also a terrour to his mightiest enemies.
8. Next he is called, King of Saints. Let therefore such as be so truely, worship him only, and these who have his protection, as their King, be Saints really.
Ver. 4. By this interrogation, who shall not fear thee? &c. We see that it is the duty of all to feare, glorifie and worship God only in a religious manner.
2. He onelyonly is called holy here, essentially and causally, the one in himself, the other towards us, and therefore seeing all holinesse only flows from him, therefore let the same be sought only from him, and the praise thereof given to him.
3. Where it is said, for thy judgements are made manifest, let men beware to make their sinnes manifest, as Sodom, for then assuredly in Gods own time, Gods judgements against them shall be likewise made manifest.
Ver. 5. Gods Church here is called the Temple of God, therefore it and all the true members thereof should be holy, as we see, Eph. 2.21. also a house of prayer, and not a denne of theeves, wherein sins are nestled, that robs God of his glory and men of their salvation.
2. It is called the Temple of the Tabernacle of the Testimony, because in the innermost part thereof called so, the Testimony or Law of God was laid up, which teaches us, that we in like manner as David sayes, Psal. 119.11. should lay up and hide Gods Word in our hearts, that we may not sin against him
3. This Temple is said now at last to be opened, which shews unto us, that howsoever the true Chu…ch may lurk for a while, as the 7000. in Israel, or the Moon under a cloud, yet at last the Lord shall make her conspicuous.
Ver. 6. Where the seven Angels come out of the Temple with plagues, we see that Christs Church which is an almeshouse of mercy to the godly, the same is a store-house of judgements against the wicked, and the Angels thereof as they have the message of mercy to some, so they have the message of wrath gainst others.
2. Where it is said that these Angels are cloathed in pure white linnen, and had golden girdles about their b…easts, this shews us what godly Ministers of the Gospel should be, as the meaning thereof is set down in the Explication.
Ver 7. We see that full cups with sin, procures assuredly in the end, full vials of the wrath of God.
2. These vials are golden, which teaches us. that righteous and uncorrupt always is the Lord in all his judgements and wayes.
3. As God is called Almighty, v. 3. so he is here called et…rnal, which is a great comfort in like manner to all his elect children, as a terrour to all his foes.
Ver. 8. The filling of the Temple with smoak from the glory of God, teaches us that the Lord is ever present with his Church.
2. That the glory of God is as well seem in his smoaking wrath against the wicked, as in his saving mercy towards the godly.
3. Whereas none was able to enter into the Temple till the plagues were fulfilled, we see that it is a fearful case so to despise merciemercy offered, that at last the Lord becomes inexorable.