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The Revelation of St. John the Divine · Chapter I. Analysis of the Chapter · Part 48

14 And I looked, and behold a white cloud, and upon the cloud one sat 449like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

14. And I looked. See Notes on ver. 1. His attention is arrested by a new vision. The Son of man himself comes forth to close the scene, and to wind up the affairs of the world. This, too, is of the nature of an episode, and the design is the same as the previous visions—to support the mind in the prospect of the trials that the church was to experience, by the assurance that it would be finally triumphant, and that every enemy would be destroyed. ¶ And behold a white cloud. Bright, splendid, dazzling—appropriate to be the seat of the Son of God. Comp. Notes on Mat. xvii. 5; Re. i. 7. See also Mat. xxiv. 30; xxvi. 64; Lu. xx. 27; Ac. i. 9; 1 Th. iv. 17; Re. x. 1. ¶ And upon the cloud one sat like unto the Son of man. Comp. Notes on ch. i. 13; Da. vii. 13. It is probable that there is here a designed reference to the passage in Daniel. The meaning is, that one appeared on the cloud in a human form, whom John at once recognized as he to whom the appellation of “the Son of man” peculiarly belonged—the Lord Jesus. The meaning of that term had not been fixed in the time of Daniel (vii. 13); subsequently it was appropriated by the Saviour, and was the favourite term by which he chose to speak of himself, Mat. viii. 20; ix. 6; x. 23; xi. 19; xii. 8, 32, 40, et al. ¶ Having on his head a golden crown. Appropriate to him as king. It was mainly in virtue of his kingly power and office that the work was to be done which John is now about to describe. ¶ And in his hand a sharp sickle. The word sickle here—δρέπανον—means a crooked knife or scythe for gathering the harvest, or vintage, by cutting off the clusters of grapes. See ver. 17. The image of a harvest is often employed in the New Testament to describe moral subjects, Mat. ix. 37, 38; xiii. 30, 39; Mar. iv. 29; Lu. x. 2; Jn. iv. 35. Here the reference is to the consummation of all things, when the great harvest of the world will be reaped, and when all the enemies of the church will be cut off—for that is the grand idea which is kept before the mind in this chapter. In various forms, and by various images, that idea had already been presented to the mind, but here it is introduced in a grand closing image, as if the grain of the harvest-field were gathered in,—illustrating the reception of the righteous into the kingdom,—and the fruit of the vineyard were thrown into the wine-press, representing the manner in which the wicked would be crushed, ver. 19, 20.

15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, 450Thrust in thy sickle, and reap: for the time is come for thee to reap; for the 451harvest of the earth is 452ripe.

15. And another angel. The fourth in order, ver. 6, 8, 9. ¶ Came out of the temple. See Notes on ch. xi. 19. Came, as it were, from the immediate presence of God; for the temple was regarded as his peculiar dwelling-place. ¶ Crying with a loud voice to him that sat on the cloud. To the Messiah, ver. 14. That is, the command was borne directly from God by the angel to the Messiah, to go forth and reap the great harvest of the world. It is not a command of the angel, but a command from God the Father to the Son. This is in accordance with all the representations in the New Testament, that the Son, as Messiah or Redeemer, is subordinate to the Father, and performs the work which has been given him to do. See Jn. iii. 16, 17; v. 19; x. 18; xii. 49; xiv. 31. Comp. Notes on Re. i. 1. ¶ Thrust in thy sickle, and reap. Into the great harvest of the world. ¶ For the time is come for thee to reap. That is, “the harvest which thou art to reap is ripe; the seed which thou hast sown has grown up; the earth which thou hast cultivated has produced this golden grain, and it is fit that thou shouldst now gather it in.” This language is appropriately addressed to the Son of God, for all the fruits of righteousness on the earth may be regarded as the result of his culture. ¶ For the harvest of the earth is ripe. The “harvest” in reference to the righteous—the fruit of the good seed sown by the Saviour and his apostles and ministers. The time alluded to here is the end of the world, when the affairs of earth shall be about to be wound up. The design is to state that the Redeemer will then gather in a great and glorious harvest, and by this assurance to sustain the hearts of his people in times of trial and persecution.

16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.

16. And he that sat on the cloud. The Saviour, ver. 14. ¶ Thrust in his sickle on the earth. To cut down the harvest—that is, to gather his people to himself. ¶ And the earth was reaped. So far as the righteous were concerned. The end had come; the church was redeemed; the work contemplated was accomplished; and the results of the work of the Saviour were like a glorious harvest.

17 And another angel came out of the temple which is in heaven, he also having a sharp sickle.

17. And another angel. The fifth in order. This angel came for a different purpose—with reference to the cutting off of the enemies of God, represented by the gathering of a vintage. Comp. Mat. xiii. 41; xxiv. 31. ¶ Came out of the temple which is in heaven. Sent or commissioned by God. See Notes on ver. 15. ¶ He also having a sharp sickle. On the word sickle, see Notes on ver. 14.

18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, 453Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

18. And another angel. The sixth in order. He came, like the angel in ver. 15, with a command to him who had the sickle to go forth and execute his commission. ¶ Came out from the altar. This stood in the front of the temple (see Notes on Mat. xxi. 12; comp. Notes on Mat. v. 23, 24), and was the place where burnt-sacrifices were made. As the work now to be done was a work of destruction, this was an appropriate place in the representation. ¶ Which had power over fire. As if he kept the fire on the altar. Fire is the usual emblem of destruction; and as the work now to be done was such, it was proper to represent this angel as engaged in it. ¶ And cried with a loud cry, &c. See ver. 15. That is, he came forth, as with a command from God, to call on him who was appointed to do the work of destruction, now to engage in performing it. The time had fully come. ¶ Thrust in thy sharp sickle. Ver. 15. ¶ And gather the clusters of the vine of the earth. That portion of the earth which might be represented by a vineyard in which the grapes were to be gathered and crushed. The image here employed occurs elsewhere to denote the destruction of the wicked. See the very beautiful description in Is. lxiii. 1‒6, respecting the destruction of Edom, and the Notes on that passage. ¶ For her grapes are fully ripe. That is, the time has come for the ingathering; or, to apply the image, for the winding up of human affairs by the destruction of the wicked. The time here, as in the previous representation, is the end of the world; and the design is, to comfort the church in its trials and persecutions, by the assurance that all its enemies will be cut off.

19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great 454wine-press of the wrath of God.

19. And the angel thrust in his sickle into the earth. That is, into that part of the earth which might be represented by a vineyard; or the earth considered as having been the abode of wicked men. ¶ And cast it into the great wine-press of the wrath of God. See Is. lxiii. 1‒6. That is, the wine-press where the grapes are crushed, and where the juice, resembling blood, flows out, may be used as a symbol to denote the destruction of the wicked in the last day; and as the numbers will be immensely great, it is called the “great wine-press of divine wrath.” The symbol appears to be used here alike with reference to the colour of the wine resembling blood, and the pressure necessary to force it out; and thus employed it is one of the most striking emblems conceivable to denote the final destruction of the wicked.

20 And the wine-press was 455trodden 456without the city, and 457blood came out of the wine-press, 458even unto the horse-bridles, by the space of a thousand and six hundred furlongs.

20. And the wine-press was trodden without the city. The representation was made as if it were outside of the city—that is, the city of Jerusalem, for that is represented as the abode of the holy. The word trodden refers to the manner in which wine was usually prepared, by being trodden by the feet of men. See Notes on Is. lxiii. 2. The wine-press was usually in the vineyard—not in the city—and this is the representation here. As appearing to the eye of John, it was not within the walls of any city, but standing without. ¶ And blood came out of the wine-press. The representation is, that there would be a great destruction which would be well represented by the juice flowing from a wine-press. ¶ Even unto the horse-bridles. Deep, as blood would be in a field of slaughter where it would come up to the very bridles of the horses. The idea is, that there would be a great slaughter. ¶ By the space of a thousand and six hundred furlongs. That is, two hundred miles; covering a space of two hundred miles square—a lake of blood. This is designed to represent a great slaughter; but why the space here employed to describe it was chosen is unknown. Some have supposed it was in allusion to the length of Palestine. Professor Stuart supposes that it refers to the breadth of Italy, and that the allusion is to the attack made on the city of the beast. But it is impossible to determine why this space was chosen, and it is unnecessary. The idea is, that there would be a slaughter so great, as it were, as to produce a lake or sea of blood; that the enemies of the church would be completely and finally overthrown, and that the church, therefore, delivered from all its enemies, would be triumphant.

The design of this, as of the previous representations in this chapter, is to show that all the enemies of God will be destroyed, and that, therefore, the hearts of the friends of religion should be cheered and consoled in the trials and persecutions which were to come upon it. What could be better fitted to sustain the church in the time of trial, than the assurance that every foe will be ultimately cut off? What is better fitted to sustain the heart of the individual believer, than the assurance that all his foes will be quelled, and that he will ere long be safe in heaven?

CHAPTER XV. ANALYSIS OF THE CHAPTER.

This chapter has a close connection in design with the previous chapter. In that, pledges and assurances had been given that all the enemies of religion would be cut off, and that the church would be ultimately triumphant, and particularly that that formidable Antichristian power represented by the “beast” would be destroyed. This chapter commences the statement in regard to the manner in which these pledges would be accomplished, and the statement is pursued through the subsequent chapters, giving in detail what is here promised in a general manner. The vision in this chapter may be thus described:—

I. The writer sees a new sign or wonder in heaven. Seven angels appear, having the seven last plagues that fill up or complete the wrath of God; representing the wrath that is to come upon the beast, or the complete overthrow of this formidable Antichristian power, ver. 1.

II. Those who in former times had “gotten the victory over the beast,” now appear standing on a sea of glass, rejoicing and rendering thanks for the assurance that this great enemy of the church was now to be destroyed, and that now all nations were to come and worship before God, ver. 2‒4.

III. The writer sees the interior of the temple opened in heaven, and the seven angels, having the seven plagues, issuing forth to execute their commission. They come clothed in pure and white linen, and girded with golden girdles. One of the four beasts before the throne forthwith gives them the seven golden vials full of the wrath of God, to empty them upon the earth—that is, to bring upon the beast the predicted destruction. The temple is immediately filled with smoke, so that no one might enter; that is, no one could now approach to make intercession, and the destruction of this great enemy’s power is now certain, ver. 5‒8.

This chapter, therefore, is merely introductory to what follows, and its interpretation is attended with no particular difficulty. It is a beautiful scenic representation preparatory to the infliction of predicted judgments, and designed to introduce the account of those judgments with suitable circumstances of solemnity.

CHAPTER XV.

A ND I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the 459wrath of God.

1. And I saw another sign in heaven. Another wonder or extraordinary symbol. The word sign here—σημεῖον—is the same which in ch. xii. 1, 3; xiii. 13, is rendered wonder and wonders, and in ch. xiii. 14; xvi. 14; xix. 20, miracles. The word is not elsewhere found in the book of Revelation, though it is of frequent occurrence in other parts of the New Testament. See it explained in the Notes on ch. xii. 1. Here it is used to denote something wonderful or marvellous. This is represented as appearing in heaven, for the judgments that were to fall upon the world were to come thence. Comp. ch. xi. 19; xii. 1; xiv. 1, 6, 13, 14, 17. ¶ Great and marvellous. Great and wonderful, or fitted to excite admiration—θαυμαστὸν. The subsequent statements fully justify this, and show that the vision was one of portentous character, and that was fitted to hold the mind in astonishment. ¶ Seven angels. Comp. Notes on ch. i. 4. ¶ Having the seven last plagues. The article here, “the seven last plagues,” would seem to imply that the plagues referred to had been before specified, or that it would be at once understood what is referred to. These plagues, however, have not been mentioned before, and the reason why the article is used here seems to be this: the destruction of this great Antichristian power had been distinctly mentioned, ch. xiv. That might be spoken of as a thing now well known, and the mention of it would demand the article; and as that was well known, and would demand the article, so any allusion to it, or description of it, might be spoken of in the same manner, as a thing that was definite and fixed, and hence the mention of the plagues by which it was to be accomplished would be referred to in the same manner. The word plagues—πληγὰς, from πληγή—means properly a wound caused by a stripe or blow, and is frequently rendered stripe and stripes, Lu. xii. 48; Ac. xvi. 23, 33; 2 Co. vi. 5; xi. 23. It does not elsewhere occur in the New Testament, except in the book of Revelation. In this book it is rendered wound in ch. xiii. 3, 12, 14; and plagues in ch. ix. 20; xi. 6; xv. 1, 6, 8; xvi. 9, 21; xviii. 4, 8; xxi. 9; xxii. 18. It does not occur elsewhere. The secondary meaning of the word, and the meaning in the passage before us, is a stripe or blow inflicted by God; calamity or punishment. The word “last” means those under which the order of things here referred to would terminate; the winding up of the affairs respecting the beast and his image—not necessarily the closing of the affairs of the world. Important events were to occur subsequent to the destruction of this Antichristian power (xix.‒xxii.), but these were the plagues which would come finally upon the beast and his image, and which would terminate the existence of this formidable enemy. ¶ For in them is filled up the wrath of God. That is, in regard to the beast and his image. All the expressions of the divine indignation towards that oppressive and persecuting power will be completed or exhausted by the pouring out of the contents of these vials. Comp. Notes on ch. x. 7, where the word rendered filled up—ἐτελέσθη—is rendered finished.

2 And I saw as it were a 460sea of glass 461mingled with fire: and them that had gotten the victory 462over 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 463harps of God.

2. And I saw as it were a sea of glass. In ch. iv. 6, a similar vision is recorded—“And before the throne there was a sea of glass, like unto crystal.” See the Notes on that passage. The sea of glass here means a sea clear, pellucid, like glass: an expanse that seemed to be made of glass. There it was entirely clear; here it is mingled with fire. ¶ Mingled with fire. That is, a portion of the sea was red like fire. It was not all clear and pellucid, as in ch. iv. 6, but it was as it were a tesselated expanse, composed in part of what seemed to be glass, and in part of a material of a red or fiery colour. In the former case (ch. iv. 6), the emblem was designed to represent the pure worship of heaven without reference to any other symbolic design, and hence the sea is wholly clear and pellucid; here, in connection with the purpose of furnishing an appropriate symbol of the divine majesty, there is united the idea of punishment on the foes of God, represented by the fiery or red colour. If it is proper, from conjecture, to suggest the meaning of this as an emblem, it would be that the foundation—the main element—of all the divine dealings is justice or holiness—represented by the portion of the sea that seemed to be glass; and that there was, in this case, intermingled with that, the image of wrath or anger—represented by the portion that was fiery or red. The very sight of the pavement, therefore, on which they stood when worshipping God, would keep before their minds impressive views of his character and dealings. ¶ And them that had gotten the victory over the beast. Ch. xiii. 11. That is, they who had gained a victory in times of persecution and temptation; or they whom the “beast” had not been able, by arts or arms, to subdue. The persons referred to here, I suppose, are those who in the long dominion of the Papal power, and amidst all its arts and corruptions—its threats and persecutions—had remained steadfast in the truth, and who might thus be said to have gained a victory—for such victories of piety, virtue, and truth, amidst the corrupting influences of sin and error, and the intimidations of power, are the most important that are gained in this world. ¶ And over his image. See Notes on ch. xiii. 14, 15. The meaning is, that they had not been led to apostatize by the dread of the power represented here by the “image of the beast.” In all the attempts of that power to subdue them—to intimidate them—to induce them to give up their attachment to the truth as it is in Jesus—they had remained steadfast in the faith, and had triumphed. ¶ And over his mark. See Notes on ch. xiii. 16. Over all the attempts of the beast to fix his mark upon them, or to designate them as his own. ¶ And over the number of his name. See Notes on ch. xiii. 17, 18. Over all the attempts to fix upon them that mysterious number which expressed his name. The general sense is, that in times of general error and corruption; when the true friends of Christ were exposed to persecution; when every effort was made to induce them to become the followers of the “beast,” and to yield to the corrupt system represented by the “beast,” they remained unmoved, and adhered firmly to the truth. The number of such in the aggregate was not small; and with great beauty and propriety they are here represented as rejoicing and giving thanks to God on the overthrow of that corrupt and formidable power. ¶ Stand on the sea of glass. That is, before God. They are now seen in heaven, redeemed and triumphant. ¶ Having the harps of God. Harps that pertained to the worship of God; harps to be employed in his praise. See Notes on ch. xiv. 2.

3 And they sing the 464song of Moses the servant of God, and the 465song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; 466just and true are thy ways, thou King of 467saints.

3. And they sing the song of Moses the servant of God. A song of thanksgiving and praise, such as Moses taught the Hebrew people to sing after their deliverance from Egyptian bondage. See Ex. xv. The meaning here is, not that they would sing that identical song, but that, as Moses taught the people to celebrate their deliverance with an appropriate hymn of praise, the redeemed would celebrate their delivery and redemption in a similar manner. There is an obvious propriety here in referring to the “song of Moses,” because the circumstances are very similar; the occasion of the redemption from that formidable Antichristian power here referred to, had a strong resemblance to the rescue from Egyptian bondage. ¶ And the song of the Lamb. The hymn which is sung in honour of the Lamb, as their great deliverer. Comp. Notes on ch. v. 9, 10, 12, 13. ¶ Saying, Great and marvellous are thy works. See Notes on ver. 1. The meaning is, that great power was evinced in redeeming them; and that the interposition of the divine goodness in doing it was marvellous, or was such as to excite wonder and admiration. ¶ Lord God Almighty. This would seem to mean the same thing as the expression so common in the Old Testament, “Jehovah, God of hosts.” The union of these appellations give solemnity and impressiveness to the ascription of praise, for it brings into view the fact, that he whose praise is celebrated is Lord—the Jehovah—the uncreated and eternal One; that he is God—the creator, upholder, and sovereign of all things; and that he is Almighty—having all power in all worlds. All these names and attributes are suggested when we think of redemption; for all the perfections of a glorious God are suggested in the redemption of the soul from death. It is the Lord—the Ruler of all worlds; it is God—the Maker of the race, and the Father of the race, who performs the work of redemption; and it is a work which could be accomplished only by one who is Almighty. ¶ Just and true. The attributes of justice and truth are brought prominently into view also in the redemption of man. The fact that God is just, and that in all this work he has been careful to maintain his justice (Ro. iii. 26); and the fact that he is true to himself, true to the creation, true to the fulfilment of all his promises, are prominent in this work, and it is proper that these attributes should be celebrated in the songs of praise in heaven. ¶ Are thy ways. Thy ways or dealings with us, and with the enemies of the church. That is, all the acts or “ways” of God in the redemption of his people had been characterized by justice and truth. ¶ Thou King of saints. King of those who are holy; of all who are redeemed and sanctified. The more approved reading here, however, is King of nations—ὁ βασιλεὺς τῶν ἐθνῶν—instead of King of saints—τῶν ἁγίων. So it is read in the critical editions of Griesbach, Tittmann, and Hahn. The sense is not materially affected by the difference in the reading.

4 Who468 shall not fear thee, O Lord, and glorify thy name? for thou 469only art holy: for 470all nations shall come and worship before thee; for thy judgments are made manifest:

4. Who shall not fear thee, O Lord. Reverence and adore thee; for the word fear, in the Scriptures, is commonly used in this sense when applied to God. The sense here is, that the judgments about to be inflicted on the beast and his image should and would teach men to reverence and adore God. There is, perhaps, included here also the idea of awe, inasmuch as this would be the effect of punishment. ¶ And glorify thy name. Honour thee—the name being put for the person who bare it. The sense is, that, as a consequence of these judgments, men would be brought to honour God, and to acknowledge him as the Ruler of the earth. ¶ For thou only art holy. That is, in these judgments he would show himself to be a holy God; a God hating sin, and loving righteousness and truth. When it is said that he “only” is holy, the expression is used, of course, in a comparative sense. He is so pure that it may be said that, in comparison with him, no one else is holy. Comp. Notes on Job iv. 18; xv. 15. ¶ For all nations shall come and worship before thee. That is, as the result of these punishments inflicted on this dread Antichristian power, they shall come and worship thee. Everywhere in the New Testament the destruction of that power is connected with the promise of the speedy conversion of the world. ¶ For thy judgments are made manifest. To wit, on the beast. That formidable power is overthrown, and the grand hindrance to the universal spread of the true religion is now taken away. Comp. Notes on Is. xxvi. 9.

5 And after that I looked, and behold, the 471temple of the tabernacle of the testimony in heaven was opened:

5. And after that I looked. After I had seen in vision the redeemed thus referred to, celebrating the praises of God, I saw the preparation made for the execution of these purposes of judgment. ¶ And behold, the temple of the tabernacle of the testimony. Not the whole temple, but only that part to which this name was given. The word tabernacle—σκηνή—means properly a booth, hut, tent, and was the name commonly given to the tent or tabernacle that was erected in the wilderness for the service of God. See Notes on Ac. vii. 44. The same word came naturally to be applied to the temple that was reared for the same purpose in Jerusalem. It is called the “tabernacle of testimony,” because it was a testimony or witness of the presence of God among the people—that is, it served to keep up the remembrance of him. See Notes as above on Ac. vii. 44, where the same Greek phrase is used as here—rendered there “tabernacle of witness.” The word temple here—ναός—does not refer to the whole of the building called the “temple,” but to the holy of holies. See Notes on He. ix. 3. This was regarded as the peculiar dwelling-place of God; and it was this sacred place, usually closed from all access, that now seemed to be opened, implying that the command to execute these purposes came directly from God himself. ¶ In heaven. That is, that part of heaven which corresponds to the most holy place in the temple was opened; to wit, that which is the peculiar residence of God himself. ¶ Was opened. Was thrown open to the view of John, so that he was permitted to look, as it were, upon the very dwelling-place of God. From his holy presence now came forth the angels to execute his purposes of judgment on that Antichristian power which had so long corrupted religion and oppressed the world.

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.