3 and they sing the song of Moses, servant of God, and the song of the Lamb, saying, `Great and wonderful `are' Thy works, O Lord God, the Almighty, righteous and true `are' Thy ways, O King of saints,
Then singeth Moses and the sons of Israel this song to Jehovah, and they speak, saying: -- `I sing to Jehovah, For triumphing He hath triumphed; The horse and its rider He hath thrown into the sea. My strength and song is JAH, And He is become my salvation: This `is' my God, and I glorify Him; God of my father, and I exalt Him. Jehovah `is' a man of battle; Jehovah `is' His name. Chariots of Pharaoh and his force He hath cast into the sea; And the choice of his captains Have sunk in the Red Sea! The depths do cover them; They went down into the depths as a stone. Thy right hand, O Jehovah, Is become honourable in power; Thy right hand, O Jehovah, Doth crush an enemy. And in the abundance of Thine excellency Thou throwest down Thy withstanders, Thou sendest forth Thy wrath -- It consumeth them as stubble. And by the spirit of Thine anger Have waters been heaped together; Stood as a heap have flowings; Congealed have been depths In the heart of a sea. The enemy said, I pursue, I overtake; I apportion spoil; Filled is my soul with them; I draw out my sword; My hand destroyeth them: -- Thou hast blown with Thy wind The sea hath covered them; They sank as lead in mighty waters. Who `is' like Thee among the gods, O Jehovah? Who `is' like Thee -- honourable in holiness -- Fearful in praises -- doing wonders? Thou hast stretched out Thy right hand -- Earth swalloweth them! Thou hast led forth in Thy kindness The people whom Thou hast redeemed. Thou hast led on in Thy strength Unto Thy holy habitation. Peoples have heard, they are troubled; Pain hath seized inhabitants of Philistia. Then have chiefs of Edom been troubled: Mighty ones of Moab -- Trembling doth seize them! Melted have all inhabitants of Canaan! Fall on them doth terror and dread; By the greatness of Thine arm They are still as a stone, Till Thy people pass over, O Jehovah; Till the people pass over Whom Thou hast purchased. Thou dost bring them in, And dost plant them In a mountain of Thine inheritance, A fixed place for Thy dwelling Thou hast made, O Jehovah; A sanctuary, O Lord, Thy hands have established; Jehovah reigneth -- to the age, and for ever!'
Lo, for righteousness doth a king reign, As to princes, for judgment they rule. And each hath been as a hiding-place `from' wind, And as a secret hiding-place `from' inundation, As rivulets of waters in a dry place, As a shadow of a heavy rock in a weary land.
and they sing a new song, saying, `Worthy art thou to take the scroll, and to open the seals of it, because thou wast slain, and didst redeem us to God in thy blood, out of every tribe, and tongue, and people, and nation, and didst make us to our God kings and priests, and we shall reign upon the earth.' And I saw, and I heard the voice of many messengers round the throne, and the living creatures, and the elders -- and the number of them was myriads of myriads, and thousands of thousands -- saying with a great voice, `Worthy is the Lamb that was slain to receive the power, and riches, and wisdom, and strength, and honour, and glory, and blessing!' and every creature that is in the heaven, and in the earth, and under the earth, and the things that are upon the sea, and the all things in them, heard I saying, `To Him who is sitting upon the throne, and to the Lamb, `is' the blessing, and the honour, and the glory, and the might -- to the ages of the ages!'
Kindness and truth have met, Righteousness and peace have kissed, Truth from the earth springeth up, And righteousness from heaven looketh out,
and I heard the messenger of the waters, saying, `righteous, O Lord, art Thou, who art, and who wast, and who shalt be, because these things Thou didst judge, because blood of saints and prophets they did pour out, and blood to them Thou didst give to drink, for they are worthy;' and I heard another out of the altar, saying, `Yes, Lord God, the Almighty, true and righteous `are' Thy judgments.'
and crying with a great voice, saying, `The salvation `is' to Him who is sitting upon the throne -- to our God, and to the Lamb!' And all the messengers stood around the throne, and the elders and the four living creatures, and they fell upon their face, and bowed before God,
The signs and wonders that God Most High hath done with me, it is good before me to shew. His signs how great! and His wonders how mighty! His kingdom `is' a kingdom age-during, and His rule `is' with generation and generation.
For a Child hath been born to us, A Son hath been given to us, And the princely power is on his shoulder, And He doth call his name Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace. To the increase of the princely power, And of peace, there is no end, On the throne of David, and on his kingdom, To establish it, and to support it, In judgment and in righteousness, Henceforth, even unto the age, The zeal of Jehovah of Hosts doth this.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Revelation 15
Commentary on Revelation 15 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 15
Re 15:1-8. The Last Seven Vials of Plagues: Song of the Victors over the Beast.
1. the seven last plagues—Greek, "seven plagues which are the last."
is filled up—literally, "was finished," or "consummated": the prophetical past for the future, the future being to God as though it were past, so sure of accomplishment is His word. This verse is the summary of the vision that follows: the angels do not actually receive the vials till Re 15:7; but here, in Re 15:1, by anticipation they are spoken of as having them. There are no more plagues after these until the Lord's coming in judgment. The destruction of Babylon (Re 18:2) is the last: then in Re 19:11-16 He appears.
2. sea of glass—Answering to the molten sea or great brazen laver before the mercy seat of the earthly temple, for the purification of the priests; typifying the baptism of water and the Spirit of all who are made kings and priests unto God.
mingled with fire—answering to the baptism on earth with fire, that is, fiery trial, as well as with the Holy Ghost, which Christ's people undergo to purify them, as gold is purified of its dross in the furnace.
them that had gotten the victory over—Greek, "those (coming) off from (the conflict with) the beast-conquerors."
over the number of his name—A, B, C, Vulgate, Syriac, and Coptic omit the words in English Version, "over his mark." The mark, in fact, is the number of his name which the faithful refused to receive, and so were victorious over it.
stand on the sea of glass—Alford and De Burgh explain "on (the shore of) the sea": at the sea. So the preposition, Greek, "epi," with the accusative case, is used for at, Re 3:20. It has a pregnant sense: "standing" implies rest, Greek "epi" with the accusative case implies motion "towards." Thus the meaning is, Having come TO the sea, and now standing AT it. In Mt 14:26, where Christ walks on the sea, the Greek oldest manuscripts have the genitive, not the accusative as here. Allusion is made to the Israelites standing on the shore at the Red Sea, after having passed victoriously through it, and after the Lord had destroyed the Egyptian foe (type of Antichrist) in it. Moses and the Israelites' song of triumph (Ex 15:1) has its antitype in the saints' "song of Moses and the Lamb" (Re 15:3). Still English Version is consistent with good Greek, and the sense will then be: As the sea typifies the troubled state out of which the beast arose, and which is to be no more in the blessed world to come (Re 21:1), so the victorious saints stand on it, having it under their feet (as the woman had the moon, see on Re 12:1); but it is now no longer treacherous wherein the feet sink, but solid like glass, as it was under the feet of Christ, whose triumph and power the saints now share. Firmness of footing amidst apparent instability is thus represented. They can stand, not merely as victorious Israel at the Red Sea, and as John upon the sand of the shore, but upon the sea itself, now firm, and reflecting their glory as glass, their past conflict shedding the brighter luster on their present triumph. Their happiness is heightened by the retrospect of the dangers through which they have passed. Thus this corresponds to Re 7:14, 15.
harps of God—in the hands of these heavenly virgins, infinitely surpassing the timbrels of Miriam and the Israelitesses.
3. song of Moses … and … the Lamb—The New Testament song of the Lamb (that is, the song which the Lamb shall lead, as being "the Captain of our salvation," just as Moses was leader of the Israelites, the song in which those who conquer through Him [Ro 8:37] shall join, Re 12:11) is the antitype to the triumphant Old Testament song of Moses and the Israelites at the Red Sea (Ex 15:1-21). The Churches of the Old and New Testament are essentially one in their conflicts and triumphs. The two appear joined in this phrase, as they are in the twenty-four elders. Similarly, Isa 12:1-6 foretells the song of the redeemed (Israel foremost) after the second antitypical exodus and deliverance at the Egyptian Sea. The passage through the Red Sea under the pillar of cloud was Israel's baptism, to which the believer's baptism in trials corresponds. The elect after their trials (especially those arising from the beast) shall be taken up before the vials of wrath be poured on the beast and his kingdom. So Noah and his family were taken out of the doomed world before the deluge; Lot was taken out of Sodom before its destruction; the Christians escaped by a special interposition of Providence to Pella before the destruction of Jerusalem. As the pillar of cloud and fire interposed between Israel and the Egyptian foe, so that Israel was safely landed on the opposite shore before the Egyptians were destroyed; so the Lord, coming with clouds and in flaming fire, shall first catch up His elect people "in the clouds to meet Him in the air," and then shall with fire destroy the enemy. The Lamb leads the song in honor of the Father amidst the great congregation. This is the "new song" mentioned in Re 14:3. The singing victors are the 144,000 of Israel, "the first-fruits," and the general "harvest" of the Gentiles.
servant of God—(Ex 14:31; Nu 12:7; Jos 22:5). The Lamb is more: He is the SON.
Great and marvellous are thy works, &c.—part of Moses' last song (De 32:3, 4). The vindication of the justice of God that so He may be glorified is the grand end of God's dealings. Hence His servants again and again dwell upon this in their praises (Re 16:7; 19:2; Pr 16:4; Jer 10:10; Da 4:37). Especially at the judgment (Ps 50:1-6; 145:17).
saints—There is no manuscript authority for this. A, B, Coptic, and Cyprian read, "of the NATIONS." C reads "of the ages," and so Vulgate and Syriac. The point at issue in the Lord's controversy with the earth is, whether He, or Satan's minion, the beast, is "the King of the nations"; here at the eve of the judgments descending on the kingdom of the beast, the transfigured saints hail Him as "the King of the nations" (Eze 21:27).
4. Who shall not—Greek, "Who is there but must fear Thee?" Compare Moses' song, Ex 15:14-16, on the fear which God's judgments strike into the foe.
thee—so Syriac. But A, B, C, Vulgate, and Cyprian reject "thee."
all nations shall come—alluding to Ps 22:27-31; compare Isa 66:23; Jer 16:19. The conversion of all nations, therefore, shall be when Christ shall come, and not till then; and the first moving cause will be Christ's manifested judgments preparing all hearts for receiving Christ's mercy. He shall effect by His presence what we have in vain tried to effect in His absence. The present preaching of the Gospel is gathering out the elect remnant; meanwhile "the mystery of iniquity" is at work, and will at last come to its crisis; then shall judgment descend on the apostates at the harvest-end of this age (Greek, Mt 13:39, 40) when the tares shall be cleared out of the earth, which thenceforward becomes Messiah's kingdom. The confederacy of 'the apostates against Christ becomes, when overthrown with fearful judgments, the very means in God's overruling providence of preparing the nations not joined in the Antichristian league to submit themselves to Him.
judgments—Greek, "righteousnesses."
are—literally, "were": the prophetical past for the immediate future.
5. So Re 11:19; compare Re 16:17. "The tabernacle of the testimony" appropriately here comes to view, where God's faithfulness in avenging His people with judgments on their foes is about to be set forth. We need to get a glimpse within the Holy place to "understand" the secret spring and the end of God's righteous dealings.
behold—omitted by A, B, C, Syriac, and Andreas. It is supported only by Vulgate, Coptic, and Primasius, but no manuscript.
6. having—So B reads. But A and C, read "who have": not that they had them yet (compare Re 15:7), but they are by anticipation described according to their office.
linen—So B reads. But A, C, and Vulgate, "a stone." On the principle that the harder reading is the one least likely to be an interpolation, we should read, "a stone pure ('and' is omitted in A, B, C, and Andreas), brilliant" (so the Greek): probably the diamond. With English Version, compare Ac 1:10; 10:30.
golden girdles—resembling the Lord in this respect (Re 1:13).
7. one of the four beasts—Greek, "living creatures." The presentation of the vials to the angels by one of the living creatures implies the ministry of the Church as the medium for manifesting to angels the glories of redemption (Eph 3:10).
vials—"bowls"; a broad shallow cup or bowl. The breadth of the vials in their upper part would tend to cause their contents to pour out all at once, implying the overwhelming suddenness of the woes.
full of … wrath—How sweetly do the vials full of odors, that is, the incense-perfumed prayers of the saints, contrast with these!
8. temple … filled—(Isa 6:4); compare Ex 40:34; 2Ch 5:14, as to the earthly temple, of which this is the antitype.
the glory of God and … power—then fully manifested.
no man was able to enter … the temple—because of God's presence in His manifested glory and power during the execution of these judgments.