Revelation · Chapter 15

V. 1. And I saw seven holy angels having the seven last plagues-Before they had the phials, which were as instruments whereby those plagues were to be conveyed. They are termed the last, because by them the wrath of God is fulfilled-Hitherto. God had borne his enemies with much longsuffering; but now his wrath goes forth to the uttermost, pouring plagues on the earth from one end to the other, and round its whole circumference. But, even after these plagues, the holy wrath of God against his other enemies does not cease, Revelation 20:15.

Verse 1. Seven angels having the seven last plagues] Under the emblems of harvest and vintage God’s judgments on the enemies of his Church have already been pointed out: but these are farther signified by the seven vials, which are called the seven last plagues of God. The seven last plagues appear to fall under the seventh and last trumpet. As the seventh seal contained the seven trumpets, so the seventh trumpet contains the seven vials. And as seven angels sounded the seven trumpets, so seven angels are appointed to pour out the seven vials, angels being always the ministers of Providence. This chapter contains the opening vision which is preparatory to the pouring out of the vials.

The Targum of Jonathan on Isaiah 51:17, Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury, uses the same words employed by the evangelist here: “Jerusalem, thou hast received from the face of the Lord the cup of his wrath; acwld ask ylyp ty yath pailey casa dilvata, “the PHIALS of the cup of malediction “ find again on Isaiah 51:22: I will take out of thy hand the cup of malediction; ytmjd ask ylyp ty yath PAILEY casa dechemti, “the PHIALS of the cup of my indignation.”

Verse 1. And I saw a sign in heaven, great and marvellous — Such as fixed my attention, and will demand that of the reader: seven angels (doubtless holy angels) having the seven last plagues — Hitherto God had borne with his enemies with much longsuffering, but now his wrath will go forth to the uttermost. But even after these plagues the holy wrath of God against his other enemies does not cease, Revelation 20:15.

Verse 1. I saw another sign in heaven, great and marvellous: a vision very sublime, to attract the notice and study of the church. There appeared seven angels, the final ministers of divine vengeance on the beast, and his progeny. Their work seem too great for created beings; they might be the seven Spirits of God, who go forth into all the earth.

1. And—As the menaces of the last chapter were in Jerusalem and the temple, so here we are still in the temple at the glass sea; the martyr spirits on its shore are chanting anticipated victory over the beast, 1-4; the tabernacle is opened, 5; the seven angels of the last plagues come from the temple, 6, 7; while the divine presence of Jehovah himself stays in the temple, 8, until the seven plagues do their fatal work on antichrist’s capital.

Another sign—Or symbol. Another, in addition to those in Revelation 12:1, 3. In heaven—That is, in the heaven or region, of symbol. Note Revelation 4:11. The seven angels, as being the main figures in the great overthrow, are mentioned before their time, (which comes at ver. 6,) and as emphatically the sign… great and marvellous. Or, we may say the sign… great and marvellous comprehends the entire exhibition of this chapter; nay, perhaps even including the process and catastrophe of next chapter. And thus this another sign forms a marvellous antithesis to the two of 12 and 13. Last plagues—Last as being final for Babylon. For— Assigning reason for their being a finality; they fill up the retribution due to Satan’s capital. Plagues—The Greek word for plague signifies, literally, a blow, a smite; and the infliction is thus assumed to be made by a divine stroke. It is as if the outpouring of the vial was the external sign; but a stroke from Jehovah from his secret place in the temple (verse 8) made the infliction.

V. 2. The song was sung while the angels were coming out, with their plagues, who are therefore mentioned both before and after it, Revelation 15:1-6.

And I saw as it were a sea of glass mingled with fire-It was before "clear as crystal," Revelation 4:6, but now mingled with fire, which devours the adversaries.

And them that gained, or were gaining, the victory over the wild beast-More of whom were yet to come.

The mark of the beast, the mark of his name, and the number of his name, seem to mean here nearly the same thing.

Standing at the sea of glass-Which was before the throne. Having the harps of God-Given by him, and appropriated to his praise.

Verse 2. A sea of glass] A spacious lucid plain around the throne, from which fiery coruscations were continually emitted: or, the reflection of the light upon this lucid plain produced the prismatic colours of the most vivid rainbow.

Over the beast, and over his image] See the notes on Revelation 13:1-18.

Verses 2-4. I saw as it were a sea of glass mingled with fire — It was before clear as crystal, (Revelation 4:6,) but is now mingled with fire — Emblematical of the judgments whereby God’s enemies were about to be devoured; and them that had gained — Or were gaining, as touv nikwntav rather means; the victory over the beast and his image — And not submitted to his tyranny or religion, having steadfastly refused, though at the expense of their property, liberty, and lives, amidst so many who were devoted to him, to receive his mark, and the number of his name — Expressions which seem to mean nearly the same thing; standing on the sea of glass — Which was before the throne; having the harps of God — Given by him, and appropriated to his praise. And they sing, &c. — Like unto the people of Israel after their deliverance and escape out of Egypt, when, having passed through the Red sea, they stood on the shore; and, seeing their enemies overwhelmed with the waters, sung the triumphant song of Moses. So these, having passed through the fiery trials of this world, stand on a sea of glass, and, seeing the vials ready to be poured out upon their enemies, sing a song of triumph for the manifestation of the divine judgments, which is called the song of Moses and the song of the Lamb, because the words are, in a great measure, taken from the song of Moses and other parts of the Old Testament, and applied in a Christian sense; but chiefly because Moses was the minister and representative of the Jewish Church, as Christ is of the church universal: therefore it is also termed, the song of the Lamb. Saying, Great and marvellous are thy works — We acknowledge and know that all thy works, in and toward all the creatures, are great and wonderful; just and true are thy ways — With all the children of men, good and evil. Who shall not fear thee, O Lord — Stand in awe of thee, revere thy justice and thy power, and fear to offend thee; and glorify thy name — Honour and praise, love and serve thee; for thou only art holy — And in thy presence the holiness of all other beings disappears, as utterly unworthy to be mentioned. Or, as the words may be rendered, thou only art gracious, and thy grace is the spring of all thy wonderful works, even of thy destroying the enemies of thy people. Accordingly, in the 137th Psalm, that clause, for his mercy endureth for ever, is subjoined to the thanksgiving for his works of vengeance, as well as for his delivering the righteous. For all nations shall come and worship before thee — Shall serve thee as their king, and confide in thee as their Saviour with reverential joy: a glorious testimony this to the future conversion of all the heathen. The Christians are now a little flock; and they who do not worship God, an immense multitude. But all the nations, from all parts of the earth, shall come and worship him, and glorify his name. For thy judgments shall be made manifest — And then the inhabitants of the earth will, at length, learn to fear thee.

Ver. 2. A sea of glass, as is noted in Revelation 4:6. A pavement of gems, like that seen by Moses, which reflected the uncreated glory. Here the choral bands sing the victories obtained over the beast, in all the wars of the Lord. But while they sing, their enemies, who murdered them on earth, weep and wail in the dungeons of outer darkness: what the poets call Pluto’s dark house.

2. Sea of glass—Not glassy sea, but sea consisting of glass. As in Revelation 4:6, it is before the throne; and the martyr spirits who in 14, I stood at a distance therefrom on mount Zion, are now advanced to this higher position. The sea, which on the former occasion was pure and colorless, is now suffused with fire, the omen of coming retribution. Gotten… victory over—Better translated by Stuart, were conquerors from the beast; that is, had come victorious from the combat with him. Image… name—The image they had never worshipped; the name they had never borne; the significance of its number they had never realized. On the sea—Like Moses of old on the shore of the Red Sea, after the overthrow of Pharaoh.

V. 3. And they sing the song of Moses-So called, partly from its near agreement ,with the words of that song which he sung after passing the Red Sea, Exodus 15:11, and of that which he taught the children of Israel a little before his death, Deuteronomy 32:3, 4. But chiefly because Moses was the minister and representative of the Jewish church, as Christ is of the church universal. Therefore it is also termed the sons of the Lamb. It consists of six parts, which answer each other:—

1. Great and wonderful are thy

2. For thou only art gracious. works, Lord God Almighty.

3. Just and true are thy ways, O

4. For all the nations shall come King of the nations. and worship before thee.

Verse 3. They sing the song of Moses] That which Moses sang, Exodus 15:1, when he and the Israelites, by the miraculous power of God, had got safely through the Red Sea, and saw their enemies all destroyed.

And the song of the Lamb] The same song adapted to the state of the suffering, but now delivered Christians.

Great and marvellous are thy works] God’s works are descriptive of his infinite power and wisdom.

Lord God Almighty] Nearly the same as Jehovah, God of hosts. Just and true are thy ways] Every step God takes in grace or providence is according to justice, and he carefully accomplishes all his threatenings and all his promises; to this he is bound by his truth.

Verses 2-4. I saw as it were a sea of glass mingled with fire — It was before clear as crystal, (Revelation 4:6,) but is now mingled with fire — Emblematical of the judgments whereby God’s enemies were about to be devoured; and them that had gained — Or were gaining, as touv nikwntav rather means; the victory over the beast and his image — And not submitted to his tyranny or religion, having steadfastly refused, though at the expense of their property, liberty, and lives, amidst so many who were devoted to him, to receive his mark, and the number of his name — Expressions which seem to mean nearly the same thing; standing on the sea of glass — Which was before the throne; having the harps of God — Given by him, and appropriated to his praise. And they sing, &c. — Like unto the people of Israel after their deliverance and escape out of Egypt, when, having passed through the Red sea, they stood on the shore; and, seeing their enemies overwhelmed with the waters, sung the triumphant song of Moses. So these, having passed through the fiery trials of this world, stand on a sea of glass, and, seeing the vials ready to be poured out upon their enemies, sing a song of triumph for the manifestation of the divine judgments, which is called the song of Moses and the song of the Lamb, because the words are, in a great measure, taken from the song of Moses and other parts of the Old Testament, and applied in a Christian sense; but chiefly because Moses was the minister and representative of the Jewish Church, as Christ is of the church universal: therefore it is also termed, the song of the Lamb. Saying, Great and marvellous are thy works — We acknowledge and know that all thy works, in and toward all the creatures, are great and wonderful; just and true are thy ways — With all the children of men, good and evil. Who shall not fear thee, O Lord — Stand in awe of thee, revere thy justice and thy power, and fear to offend thee; and glorify thy name — Honour and praise, love and serve thee; for thou only art holy — And in thy presence the holiness of all other beings disappears, as utterly unworthy to be mentioned. Or, as the words may be rendered, thou only art gracious, and thy grace is the spring of all thy wonderful works, even of thy destroying the enemies of thy people. Accordingly, in the 137th Psalm, that clause, for his mercy endureth for ever, is subjoined to the thanksgiving for his works of vengeance, as well as for his delivering the righteous. For all nations shall come and worship before thee — Shall serve thee as their king, and confide in thee as their Saviour with reverential joy: a glorious testimony this to the future conversion of all the heathen. The Christians are now a little flock; and they who do not worship God, an immense multitude. But all the nations, from all parts of the earth, shall come and worship him, and glorify his name. For thy judgments shall be made manifest — And then the inhabitants of the earth will, at length, learn to fear thee.

Ver. 3, 4. And they sing: so is the Greek. But we should leave the Hebrew idioms, when the past and the future is designated by present time. Thus in chap. 5:9. Et cantabant canticum novum, and they sung a new song. As Moses sung sublimely when the Hebrews were delivered from Egypt, and Pharaoh and his mighty host drowned in the sea, just as the beast and his worshippers were sentenced to the abyss; so now, they sung the song of the Lamb of God, which taketh away the sin of the world, and hath redeemed them to God by his blood. Who would not fear thee, oh Lord God Almighty. Thou only art holy: all the kindreds of the nations shall worship before thee. Psalm 22:27.

3. Song of Moses—Sung on the sea after a similar escape. Of the Lamb—The same song elevated to a higher triumph. It is a song not only of triumph but of judgment; once over Egypt, now over Babylon, finally over the world. Saying—The import of the twofold song is now given. It is a chant of adoration to God for his wonderful judgments on the organic wickedness of the profane world. Works—Of just overthrow by him whose name is majestically expanded to its trinal form. King of saints— Better reading, of ages; and perhaps still better, of nations. It then alludes to the profane nations typified by Babylon, and bound to be overthrown.

Verse 4. Who shall not fear thee] That is, All should fear and worship this true God, because he is just and true and holy; and his saints should love and obey him, because he is their King; and they and all men should acknowledge his judgments, because they are made manifest.

Verses 2-4. I saw as it were a sea of glass mingled with fire — It was before clear as crystal, (Revelation 4:6,) but is now mingled with fire — Emblematical of the judgments whereby God’s enemies were about to be devoured; and them that had gained — Or were gaining, as touv nikwntav rather means; the victory over the beast and his image — And not submitted to his tyranny or religion, having steadfastly refused, though at the expense of their property, liberty, and lives, amidst so many who were devoted to him, to receive his mark, and the number of his name — Expressions which seem to mean nearly the same thing; standing on the sea of glass — Which was before the throne; having the harps of God — Given by him, and appropriated to his praise. And they sing, &c. — Like unto the people of Israel after their deliverance and escape out of Egypt, when, having passed through the Red sea, they stood on the shore; and, seeing their enemies overwhelmed with the waters, sung the triumphant song of Moses. So these, having passed through the fiery trials of this world, stand on a sea of glass, and, seeing the vials ready to be poured out upon their enemies, sing a song of triumph for the manifestation of the divine judgments, which is called the song of Moses and the song of the Lamb, because the words are, in a great measure, taken from the song of Moses and other parts of the Old Testament, and applied in a Christian sense; but chiefly because Moses was the minister and representative of the Jewish Church, as Christ is of the church universal: therefore it is also termed, the song of the Lamb. Saying, Great and marvellous are thy works — We acknowledge and know that all thy works, in and toward all the creatures, are great and wonderful; just and true are thy ways — With all the children of men, good and evil. Who shall not fear thee, O Lord — Stand in awe of thee, revere thy justice and thy power, and fear to offend thee; and glorify thy name — Honour and praise, love and serve thee; for thou only art holy — And in thy presence the holiness of all other beings disappears, as utterly unworthy to be mentioned. Or, as the words may be rendered, thou only art gracious, and thy grace is the spring of all thy wonderful works, even of thy destroying the enemies of thy people. Accordingly, in the 137th Psalm, that clause, for his mercy endureth for ever, is subjoined to the thanksgiving for his works of vengeance, as well as for his delivering the righteous. For all nations shall come and worship before thee — Shall serve thee as their king, and confide in thee as their Saviour with reverential joy: a glorious testimony this to the future conversion of all the heathen. The Christians are now a little flock; and they who do not worship God, an immense multitude. But all the nations, from all parts of the earth, shall come and worship him, and glorify his name. For thy judgments shall be made manifest — And then the inhabitants of the earth will, at length, learn to fear thee.

Ver. 3, 4. And they sing: so is the Greek. But we should leave the Hebrew idioms, when the past and the future is designated by present time. Thus in chap. 5:9. Et cantabant canticum novum, and they sung a new song. As Moses sung sublimely when the Hebrews were delivered from Egypt, and Pharaoh and his mighty host drowned in the sea, just as the beast and his worshippers were sentenced to the abyss; so now, they sung the song of the Lamb of God, which taketh away the sin of the world, and hath redeemed them to God by his blood. Who would not fear thee, oh Lord God Almighty. Thou only art holy: all the kindreds of the nations shall worship before thee. Psalm 22:27.

4. Only art holy—Even we, the redeemed, are holy only from thee. All nations—A premonition of the time when the world shall be filled with the true knowledge and worship of God. And it is to be noted that the nations, though overthrown in their profane character, are not destroyed, but so attracted as to come and worship. See notes on Revelation 20:1-4. Are made manifest—The prophetic preterite-future, prospecting the coming judgment on the great city.

5. Who would not fear thee, O

Verse 5. The temple of the tabernacle of the testimony] The temple which succeeded the tabernacle, in which was the testimony, viz., the two tables, Aaron’s rod, pot of manna, holy anointing oil, &c. All bearing testimony to the truth of God and his miraculous interposition in their behalf.

Verses 5-7. After that I looked, and behold, the temple of the tabernacle — In which was the ark of the testimony in heaven, was opened — Namely, the most holy place, disclosing a new theatre for the coming forth of the judgments of God, now made manifest. And the seven angels came out of the temple — From the immediate presence of God, to denote that their commission was immediately from him; having the seven plagues — Already mentioned; clothed — Like the high-priest, but in a more august manner; in pure and white linen — To signify the righteousness of these judgments; and having their breasts girded — To show their readiness to execute the divine commands; with golden girdles — As emblems of their power and majesty. And one of the four living creatures — The representatives of the church; gave unto the seven angels seven golden vials — Bowls, or censers; the Greek word signifies vessels broader at the top than at the bottom; full of the wrath of God — By which it is intimated that it is in vindication of the church and true religion that these plagues are inflicted; who liveth for ever and ever — A circumstance which adds greatly to the dreadfulness of his wrath, and the value of his favour; and that he is to be regarded as the most formidable enemy, as well as the most desirable friend, to immortal beings.

5. The present song of the martyr spirits before the throne corresponds with their song on Zion, 14:1, and also to the utterances of the great voices in heaven at the sounding of the seventh trumpet, Revelation 11:15-19. And as in the latter passage (verse 19) the ark of the testimony is made visible, so there is here also the same opening of the same token of testimony to the sight. In both presentations the meaning is the same, (see note Revelation 11:19,) namely, the responsive pledge of Jehovah that the judgment predicted by the martyr song shall be inflexibly inflicted. By the faith of the Lord God Almighty the judgment is assured. I looked, and, behold—This opening of the inner sanctuary was a startling wonder. Temple—The naos, or most holy place. Of the tabernacle—The reproduction of the old tabernacle of Moses in the wilderness, where God once dwelt with Israel. Of the testimony—Namely, of God’s covenant with his people. In this vision it declares God’s covenant with his martyrs that judgment shall not fail. And forthwith the executioners of that judgment, the seven angels, appear on the scene.

6. For thy judgments are made Lord, and glorify thy name? manifest.

We know and acknowledge that all thy works in and toward all the creatures are great and wonderful; that thy ways with all the children of men, good and evil, are just and true.

For thou only art gracious-And this grace is the spring of all those wonderful works, even of his destroying the enemies of his people. Accordingly in Psalm 136:1-26, that clause, "For his mercy endureth for ever," is subjoined to the thanksgiving for his works of vengeance as well as for his delivering the righteous.

For all the nations shall come and worship before thee-They shall serve thee as their king with joyful reverence. This is a glorious testimony of the future conversion of all the heathens. The Christians are now a little flock: they who do not worship God, an immense multitude. But all the nations shall come, from all parts of the earth, to worship him and glorify his name.

For thy judgments are made manifest-And then the inhabitants of the earth will at length learn to fear him.

V. 5. After these things the temple of the tabernacle of the testimony-The holiest of all.

Was opened-Disclosing a new theatre for the coming forth of the judgments of God now made manifest.

V. 6. And the seven angels came out of the temple-As having received their instructions from the oracle of God himself. St. John saw them in heaven, Revelation 15:1, before they went into the temple. They appeared in habits like those the high priest wore when he went into the most holy place to consult the oracle. In this was the visible testimony of God's presence.

Clothed in pure white linen-Linen is the habit of service and attendance. Pure-unspotted, unsullied.

White-Or bright and shining, which implies much more than bare innocence.

And having their breasts girt with golden girdles-In token of their high dignity and glorious rest.

Verse 6. The seven angels came out of the temple] To show that they were sent from God himself.

Clothed in pure and white linen] Habited as priests. For these habits see Exodus 28:6, 8; and see Clarke’s note on “Revelation 1:13”.

Verses 5-7. After that I looked, and behold, the temple of the tabernacle — In which was the ark of the testimony in heaven, was opened — Namely, the most holy place, disclosing a new theatre for the coming forth of the judgments of God, now made manifest. And the seven angels came out of the temple — From the immediate presence of God, to denote that their commission was immediately from him; having the seven plagues — Already mentioned; clothed — Like the high-priest, but in a more august manner; in pure and white linen — To signify the righteousness of these judgments; and having their breasts girded — To show their readiness to execute the divine commands; with golden girdles — As emblems of their power and majesty. And one of the four living creatures — The representatives of the church; gave unto the seven angels seven golden vials — Bowls, or censers; the Greek word signifies vessels broader at the top than at the bottom; full of the wrath of God — By which it is intimated that it is in vindication of the church and true religion that these plagues are inflicted; who liveth for ever and ever — A circumstance which adds greatly to the dreadfulness of his wrath, and the value of his favour; and that he is to be regarded as the most formidable enemy, as well as the most desirable friend, to immortal beings.

Ver. 6. Seven angels — clothed in pure and white linen. Spotless ministers of justice, as the scribes before the temple. Ezekiel 9:2.

6. Seven angels—The number, sacredly assigned, of the divine ministers of judgment on Babylon. The temple—The very citadel of Christ’s capital: the inmost residence of the hostile forces against the antichristic citadel. Having the seven plagues—Said here to designate their assigned ministries, though the seven… vials are not given them until the next verse. Clothed—Arrayed in the priestly vestments, for theirs is a holy office, the bloody sacrifice of the enemies of God. Pure and white linen— The sacred antithesis of the “scarlet” of the harlot. The rendering here then would be, Decked with a clear and brilliant stone. Golden girdles— Girdles, to signify preparedness for their ministry; golden, to show its rich and royal nature. Note on Revelation 1:13.

V. 7. And one of the four living creatures gave the seven angels-After they were come out of the temple.

Seven golden phials-Or bowls. The Greek word signifies vessels broader at the top than at the bottom.

Full of the wrath of God, who liveth for ever and ever-A circumstance which adds greatly to the dreadfulness of his wrath.

Verses 5-7. After that I looked, and behold, the temple of the tabernacle — In which was the ark of the testimony in heaven, was opened — Namely, the most holy place, disclosing a new theatre for the coming forth of the judgments of God, now made manifest. And the seven angels came out of the temple — From the immediate presence of God, to denote that their commission was immediately from him; having the seven plagues — Already mentioned; clothed — Like the high-priest, but in a more august manner; in pure and white linen — To signify the righteousness of these judgments; and having their breasts girded — To show their readiness to execute the divine commands; with golden girdles — As emblems of their power and majesty. And one of the four living creatures — The representatives of the church; gave unto the seven angels seven golden vials — Bowls, or censers; the Greek word signifies vessels broader at the top than at the bottom; full of the wrath of God — By which it is intimated that it is in vindication of the church and true religion that these plagues are inflicted; who liveth for ever and ever — A circumstance which adds greatly to the dreadfulness of his wrath, and the value of his favour; and that he is to be regarded as the most formidable enemy, as well as the most desirable friend, to immortal beings.

Ver. 7. One of the living creatures gave to the seven angels seven vials, full of the wrath of God. These vials are appended to the seventh trumpet, which shall finish the mystery of God. He will not hide from his saints the secret councils of his wisdom and love.

7. One of the four beasts—The four living creatures represent creation; and correspondently the first four plagues are poured out upon different parts of the created framework. It seems most obvious that these four plagues are in the order, not of chronological succession, but of the suitable occurrence of the objects. The attempt, therefore, to assign dates of year or month is illegitimate. And as the seven-series of the plagues does not, like those of the seals and trumpets, mount up to the scenes of the dissolution and final judgment, but images a judgment limited to the earth’s surface, so the whole seven vials are given by one of the four creational beasts. Vials—Rather, saucers; being, as Alford says, “a shallow bowl or cup, usually without a stand or foot, in which they drew [a liquid] out of the crater or goblet.” It is as if these angels drew from the “wine” of the divine justice in their saucers, or drinking cups, the measure of judgment for Babylon. Full of the wrath—As if the wrath were a condensed liquid. Depot of divine wrath upon Babylon—in Jerusalem temple, 8.

V. 8. And the temple was filled with smoke-The cloud of glory was the visible manifestation of God's presence in the tabernacle and temple. It was a sign of protection at erecting the tabernacle and at the dedication of the temple. But in the judgment of Korah the glory of the Lord appeared, when he and his companions were swallowed up by the earth. So proper is the emblem of smoke from the glory of God, or from the cloud of glory, to express the execution of judgment, as well as to be a sign of favour. Both proceed from the power of God, and in both he is glorified. And none-Not even of those who ordinarily stood before God. Could go into the temple-That is, into the inmost part of it. Till the seven plagues of the seven angels were fulfilled-Which did not take up a long time, like the seven trumpets, but swiftly followed each other.

Verse 8. The temple was filled with smoke] So was the tabernacle when consecrated by Moses, Exodus 40:34, 35, and the temple when consecrated by Solomon, 1 Kings 8:10, 11; 2 Chronicles 5:14. See Isaiah 6:4. This account seems at least partly copied from those above.

When the high priest entered into the holy of holies, and the ordinary priest into the holy place, they always carried with them a great deal of smoking incense, which filled those places with smoke and darkness, which prevented them from considering too attentively the parts and ornaments of those holy places, and thus served to produce an air of majesty in the temple, which none dared to approach without the deepest reverence. To this Calmet thinks the allusion may be here.

REVELATION

Verse 8. And the temple was filled with smoke from the glory of God — In the same manner the tabernacle, when it was consecrated by Moses, and the temple, when it was dedicated by Solomon, were both filled with a cloud, and the glory of the Lord; which cloud of glory was the visible manifestation of God’s presence at both times, and a sign of God’s protection. But in the judgment of Korah, when the glory of the Lord appeared, he and his companions were swallowed up by the earth. So proper is the emblem of smoke from the glory of God, or from the cloud of glory, to express the execution of judgment, as well as to be a sign of favour. Both proceed from the power of God, and in both he is glorified. And no man — Not even those who ordinarily stood before God; was able to enter into the temple — As neither Moses could enter into the tabernacle, nor the priests into the temple, when the glory of the Lord filled those sacred places; a further proof of the majestic presence and extraordinary interposition of God in the execution of these judgments: till the seven plagues of the seven angels were fulfilled — Or were finished: till they had poured them out by the divine command.

Ver. 8. And the temple was filled with smoke from the glory of God, who makes the clouds his chariots, and thick darkness his pavilion. This circumstance is often noted in the old testament. Exodus 40:35. Leviticus 16:2. 1 Kings 8:10. 2 Chronicles 5:13. Isaiah 6:3. For a time the Lord hides himself, while the cloud demonstrates the reality of his presence.

8. Smoke from the glory—The glory was as a central fire-point, whence issued the smoke, or intense vapour, indicative of the actual divine PRESENCE. And from his power—As if within this citadel of the Lord’s capital, namely, the Jerusalem temple, the concentrated omnipotence of Jehovah was gathered, charged with destructive judgment, ready to be discharged upon the devoted capital of Satan. No man was able to enter—The divine Presence was so dense as to exclude all entrance; was too sacred for mortal approach; too fearful for mortal safety. So at the completion of the first tabernacle the glory of the Lord within excluded even Moses. Exodus 40:34, 35. So also at the completion of Solomon’s temple the priests were excluded by the filling glory. 1 Kings 8:10, 11. Till… plagues… fulfilled—So that Jehovah himself, within the mystic Jerusalem temple, is the source whence Babylon’s destruction goes forth through the plagues of his ministers of justice. They are but the manifested forms of the secret, sacred, avenging power in the holy place. Until the retributions do their perfect work the central fire is burning in the temple, into which none may enter.

And now, from that awful Presence in the holy place, the commission of the seven angels is about to go forth. So the next words will declare.