AT the close of the 11. Chapter, when the seventh trumpet did sound, we told you that the order and series of the story of the events would have required a present entering into the particular description of the last woe, which here is called the last plagues; but that it might be the clearer, the explicatory prophesie and vision is cast in, Chap. 12, 13 and 14 as the first great sign that was seen after the sounding of the seventh trumpet: and when that is sufficiently done, he returneth in the fifth vision, to set down the third and last principall prophesie, which is (as the other two) set down in seven types, and hath its preparation, making way to it as they had. So it is formally in the series knit to the 11. Chap. at the close, where the Temple is opened: then followeth thunders, generally intimating judgements: Now, it is set down what judgements, and this vision declareth these by bringing seven Angels out of the Temple thus opened with wrath, which is the same hinted at there; and Chap. 14 from vers. 15. See Chap. 11 vers. 15.
This principall prophesie is contained, Chap. 15 and 16 in the fifth vision it hath its preparation and execution. The preparation hath three steps, 1. more generally giving a little view and sum of it, vers. 1, 2, 3, 4 of this Chapter. 2. More particularly, describing its instruments and concomitants, vers. 5, 6, 7, 8. The third is a plain giving of the word to these instruments thus made ready, Chapter 16 vers. 1.
The more generall proposition of this vision, is set down in two things; or, is two wayes expressed, first, vers, 1 that now John saw, after much delay, these who had the last plagues to execute, making for it. The verse containeth three things, 1. John’s designing this vision, to make men the more attentive I saw (saith he) another sign, that is, somewhat appearing not accidentally, or from naturall causes, but purposly appointed to signifie something: It is another, that is, different both in type and signification from what was Chap 11. 1. It is called great and marvellous, in respect of the events especially which it foretelleth, to wit, Gods wrath upon the Beast and his kingdom, to their very overturning and erecting of a Church and Kingdom unto Jesus Christ on his ruins. Which, considering the beasts grandour in the world and the way of Gods bringing that destruction about, will be a very wonderfull thing. 2. The thing is hinted at in generall seven Angels having the seven plagues: where is summed the last wrath and judgements of Antichrist; in that respect they are called the last plagues. The instruments are Angels: it may be God will make use of Angels, yet not only or immediately, Therefore by Angels may be understood whomsoever God shall make Ministers of His wrath, probably Members of his Church, as Kings (Chap. 17) that are made to hate the whore and do his pleasure on her. See Chap. 14 vers. 13 and 19:14. They are seven, to shew different judgements or severall degrees to be poured our.
The last thing in the verse, is the reason why they are called the last plagues, because in them is filled up the wrath of God, that is, not only is there wrath in them, but such wrath as will consummate what wrath here-away God determineth for the beast till he be cast into the lake; there will be no judgement here, after these come, neither will there be place for them. These plagues will make a full end.
Vers. 2. The second generall way, whereby he giveth a foretast of what these vials bring, is a little hint at the flourishing and gladsome condition of the Church, as well as of the hard things which were to come on her enemies: which two ordinarily go together, and usually by anticipation are set down in a Song. It is in allusion to Moses and Israels way of coming out of Egypt, who, when they part the Sea, wherein their enemies were destroyed, did sing: so the redeemed, when they shall be delivered out of spirituall Egypt, and be put on the shore beyond their trials, they shall sing and have no lesse cause to sing, and shall do it as surely as ever Moses did, Exod. 15. The one delivery shall be as certain, great and welcome as the other. Particularly, in it consider, 1. who do sing, they are they who have gotten the victory over the beast, and his image, his mark and number: by these are understood not only such as were ever keeped from Antichrist his pollution, but all that shall be under the seventh trumpet, as brought of it from under that tyrannie, as the allusion to the people of Israels coming out of Egypt cleareth. They are thus described particularly, to shew they are such whom neither the Popes flatterers, nor terrors, nor Church threatenings could prevail over; but through Grace they prevailed over all, though for a time they fought.
These four things over which they get the victory, signifie the same corruption of Antichrist, that in no respect its deadly poison did stick to them.
After he hath described these singers by their victory, as fully renouncing and abhorring Popery in all the branches of it, They are, Secondly, set out in that postour they were in, They were standing on a sea of glasse mingled with fire. Three things are to be enquired here, 1. What this sea of glasse is? 2. What it is to stand on it? 3. What it is to be mingled with fire?
First, By this sea, or great vessell of glasse, we shew (Chap. 4) was understood the efficacy of the bloud of Jesus Christ, by which only His people and their sacrifices can be washen and sanctified; and of this we gave the reasons there, and here also it may be confirmed: For, first, this standing upon the sea of glasse denoteth the excellencie and firmnesse of the foundation upon which they stand. 2. If we consider parallel places, it is in expresse terms expounded, Chap. 7:14 when this same company and their victory are described, this is given as the ground thereof, they are come out of great tribulation, and have washen their robes and made them white in the bloud of the Lamb: so (Chap. 12:11) it is said, that they overcame by the bloud of the Lamb &c. And this being marked as the ground which secureth these redeemed ones, it must be for this purpose, to shew that the way and manner of their getting victory over the beast, and their security against him, did consist in their fleeing to, and resting upon, Christ Jesus His satisfaction and Righteousnesse, while the rest of the Antichristian world were blindfolded in ignorance and errour, going about to establish their own righteousnesse, as it were, by the works of the Law. 3. It is confirmed from that, Chap. 4 where this sea of glasse is described to be before the Throne: which signifieth their abiding near unto God in these times of defections, when all generally went a whoring from Him, wondering after the beast. Secondly, Standing upon this sea of glasse, doth import, 1. A confidence in them, in their betaking them to that shore, as it were; the Believer never halteth till he be on Christ, but is ever fleeing toward Him, and then he standeth. 2. It importeth a confidence that they have, as now defying Antichrist through the vertue of that bloud; and an exulting in God who had brought them to that land: and this bath some allusion to the peoples practice, Exod. 15:3. It implyeth an efficacy and vertuousnesse, to say so, in this sea of glasse, that being for excellency like glasse, is yet able to support all the redeemed, and to keep them from drowning. Lastly, (which is clear from the scope) it importeth their publick owning of the truth of God, which was contradicted and opposed by Antichrist and his followers, whereas they had not appeared so openly to bear testimony to it before. By this sea of glasse cannot be understood the world: Because, 1. this sea of glasse is mentioned as that which supporteth them, and the basis upon which they are builded, which will not agree to this uncertain world. 2. It is spoken of as a piece of their adorning, and that which seperateth them from Antichrist, and keepeth them as contradistinct from his company, which will not be so clear from the other interpretation. 3. This sea of glasse, upon which they stand, is said to be mingled with fire. By fire must be understood some what suitable to this sea. Now, Chap. 4 where this sea is spoken of v. 6 lamps, of fire, are spoken of as burning before the Throne, which are the seven spirits of God: hence it will follow, that by fire here is understood a sanctifying efficacy of the spirit of Jesus, which is often compared in Scripture to fire, I will baptize you with the holy Ghost and with fire. And so this is the meaning, I saw the redeemed put beyond the difficulties of Antichrist, and out of the hazard of his curse, by the vertue of Christs bloud justifying them, and by the vertue of His spirit sanctifying them: and I saw them publickly appearing, and confidently giving testimony to the truth, as not ashamed of the Gospel of Christ; and this is added to distinguish there truly redeemed from carnall and presumptuous hypocrites, who boast of faith and their standing upon the sea of glasse, but do evidence that that sea is not mingled with fire and the spirit of Sanctification, and therefore is not that foundation which will give them ground to tone their harps and sing before God: further, it may signifie Christs making use of the crosse to promove His Peoples Sanctification, which is subordinate and subservient to the former.
In the last part of the Verse they are said to have the harps of God, while they stand upon the sea of glasse: this sheweth that the former ground must be something which giveth them very great chearfulnesse, and agreeth well with their having palms in their hands, who are spoken of, Chap. 7:14 and are said to have washen their cloaths in the bloud of the Lamb. And this phrase importeth, 1. that their harps were excellent; so the phrase in Scripture, is often, when it would commend the excellency of things, to call them things of God, that is, most excellent. 2. It importeth it to be of Gods giving, not a harp put in their hand, or, a song put in their mouth by Antichrist of the world, but by God Himself: and this is their advantage, that their songs and mirth is communicate to them by God, and to cannot be interrupted by the world.
Then he cometh, vers. 3 and 4 to describe the Song, 1. It is generally, the song of Moses, that is, having the like occasion and subject which he had, Exod. 15:2. It is the song of the Lamb, that is, such a Song as Christ hath given the occasion of, the most cheerfull Song He hath put in our mouth that ever was. His Song, first because He, by furnishing the occasion, putteth it in our mouths, Psal. 40:3. And secondly, by His Spirit He helpeth to sing it. Thirdly, He is the great subject of it.
This commendation is amplified in the effects, vers. 4 setting out wonderfully their heightening of these wonderfull works of God in two expressions, having every one of them their reasons.
First, Who will not, or, shall not fear thee? were Thou and Thy works well known, are there any so brutish, or stupid, but they must needs praise and fear thee and glorifie thy Name and think much of thee? they do not declare the event, that every one (de facto) shall do so; but (de jure) they say there is reason it should be so, and hope that now much more of this should be than ever before. The reason is, for thou only art holy, that is, thou art essentially, infinitly and unchangeably holy, which no creature is; and now by thy owning of thy people, and executing judgement so justly, Thou declareth thy self to be so, yea only so; None in all the world could have guided things in such a great confusion so, and brought them to such an holy end, as we see now thou hast done: before we were in hazard of mistaking thee who art holy and true, Chap. 6 as if thou had too long delayed it, yet now we see that in purest holiness thou hast ordered all without any wrong.
The second expression amplifying the effect, is, All nations shall worship before thee: the reason is, for thy judgements are made manifest: In a word, this glorious work will make way for bringing in Nations to the Church, seing by this expression of thy holinesse thou hast manifested thy self a just God, and publickly made it appear thou wilt be avenged upon Antichrist for all his wrongs, which hath been formerly obscured; but now by taking to thee thy great Power, as Chap. 11 it is evident. And so from such manifestations of the Holinesse and justice of God in his judgements, they argue to the greatnesse of His praise and the enlargement of his Kingdom, which cannot but follow on such rare works of justice, seing God is known by the judgements which he executeth, Psal. 9.
In sum, the Song faith, God wonderfully judgeth the whore, whereupon shall follow enlargement, increase and joy to the Church, which shall be a ground to them of rendering praise to this purpose (though not in these very words) to God. Which Song would be considered in the matter of it, and in the manner, wherein exceeding high and heavenly thoughts of God appear in a heart that cannot satisfie it self in praising Him.
THis Chapter (as was said) containeth the preparation to the prophesie of the seven vials, whereby the last wrath of God is fulfilled on the beast and his kingdom. The more generall part of this, is past in the proceeding verses: These verses do more particularly set forth the preparation, in these four, 1. in the rise of all, which is the Temples opening, or the change of the outward face of the Church. 2. The description of the seven Angels that were instruments, vers. 6. 3. The furnishing of them for their task and work. 4. A concomitant going alongst with the execution of their judgement.
The first thing, is (vers. 5) the antecedent to all these plagues, which is the rise of all, that is, the opening of the Temple. That this is antecedent, appeareth by the context, where this opening is observed to clear what followeth concerning the Angels coming forth, as a prior step of the narration in order before their coming forth.
For understanding of it, we would consider that there is an allusion (as Chap. 11 vers. ult.) to the Jewish Church, where in time of Idolatry and back sliding the Temple was shut, as in Ahabs dayes; and in time of Reformation when all was brought again to the rule, the Temple was opened and sanctified; the Sacrifices put in order, and the Priests sanctified, as in Hezekiahs dayes. Johns meaning is, before this, the Temple was shut, Religion, in its outward splendor and beauty, defaced by Antichrist; but now (as if he said) I saw a time of Reformation, when superstition and Idolatry was banished, and Purity and Truth preached in open view, as it was before Antichrist darkened their light. Thus, as the Temple was that which most evidenced the state of the Jewish Church, and the changes were most sensibly observed there; so (as many other things) that is borrowed to set out the change in the Christian Church here. See more, Chap. 11 vers. 19. This step of preparation concerning the publick breaking out of the Truth, is observed for these reasons, 1. To shew to what time these vials belong, to wit, to the state of the Church after Antichrists treachery is discovered, and God hath made some light to break out in His Church, to wit, to the last period. 2. To shew the connexion of these vials with, and their dependence upon, the blowing of the seventh trumpet, Chap. 11 last vers. where this same is mentioned: Now after a profitable digression, when he cometh again to the series of the prophesie, he beginneth (as it were) where he left, so to carry it on from thence forward the more clearly.
The second thing will clear this, after this Temple is opened, and Religion in heaven (that is, in the visible Church) is publickly professed, the Lord bringeth out seven Angels out of the opened Temple. There are the instruments of this wrath, mentioned vers. 1. They are described by these things, 1. They are called Angels: we think not properly, but figuratively, such as He had fitted for this work and commissionated to execute it, whether Ministers or Magistrates. Their getting their vials from one of the beasts, and their being arayed with girdles, seemeth to confirm this; and more especially, that they were great civil men. 2. They are described from whence they came, They came out of the Temple, that is, (as it appeareth) they shall be members of the Church (now made patent) who are to be made use of in these judgements to execute His wrath on the whore. 3. They are cloathed with linen, either, to shew the purity of their proceeding or alluding to the Priests habit, Ezek. 44 as that of golden girdles alludeth to the manner of Kings. So these are Kings and Priests authorized and well furnished for such a work: all whom He employeth, are fitted instruments for His work.
The third circumstance of their further preparation, is mentioned, vers. 7 where two things are to be observed, 1. The instruments, or means of the plagues which they had to execute them with, that is, vials full of wrath. Vials are great hollow vessels or cups, wide at the mouth: whereby is meaned, 1. great wrath. 2. an easie and quiet way of pouring it forth, without great noise, possibly, having respect to the threatning, Chap. 14 where they are threatned with the cup of Gods wrath. These are called golden vials, partly because justice in it self is precious, and it is an excellent dignity, and honourable to be made use of in its execution, especially as approved instruments; partly, to shew Gods pure proceeding without the least mixture of any passion.
The fourth thing, which is the concomitant of these plagues, is vers. 8 containing, 1. the concomitant it self. 2. its effect. The concomitant, is, the Temple, is filled with smoke: this alludeth to Gods way of old, making His presence sensible by signes in the Tabernacle, when it was newly erected, as Exod. 40 and in the, Temple, when it was newly, builded, as 2 King. 8:10. So here, when the Gospel-church shall be of new recovered, Gods presence will be as sensible and great in it, as it was of old, when Priests might, not enter into the Temple because of the glory of it. Sometimes also this appearance, is a signe of anger, as Numb. 16 when He appeared to take vengeance on stubborn offender, and would admit of no intercession: These being not inconsistent, but ordinarily conjoyned, to wit, Gods presence, glorious and refressing to His own, and terrible and dreadfull to his enemies, Isa. 66:5 we understand both here: which agreeth well with the words following, filled with smoke, from the glory of God, that looketh to His gracious appearing, and from His power that holdeth Him forth terrible, as now appearing to exercise His power for comfort to His people and terrour to His enemies. And so the effect agreeth to this, There was no man that was able to enter into the Temple, till the seven plagues were fulfilled: which sheweth the degree or measure of that glory of Gods appearing: It was extraordinary, as was in these times, Exod. 40 and 1 King. 8 before mentioned, it is not to be understood as if none now were in the Temple (the Church hath her own indwellers then) but that amongst them without, against whom these plagues were directed, none of them, or few of them, got Repentance to flee in for making peace with God in Christ. But these plagues, being against obstinate contemners of the light of the Word, now such a spiritual smoke of ignorance and hardnesse of heart was on them, and possibly of darknesse and contentation in the Church, so that though Gods judgements on them they fretted under these plagues and perished, but repented not, as we will see particularly observed, Chap. 16 or, none could enter, &c. that is, God would admit none to make intercession for preventing these plagues (as Moses and the Priests in such cases entered the Tabernacle to intercede) untill the wrath threatned was executed: and so none could enter till their, will be this, they could never enter for that purpose, as the word is taken, 2 Sam. 6 vers. last.
