The two closing scenes of the previous chapter are the harvest and the vintage. But in both it is assumed that the Lord has come. The white cloud on which the divine Reaper sits betokens His presence (Rev. 14:1414And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. (Revelation 14:14)). Then in Joel, where the harvest and the vintage are united (chap. 3:13), the Lord sets up His judgment seat in the valley of Jehoshaphat (vs. 12). In Matthew 13:36-42 The actions are more carefully distinguished, but both assume the actual presence of the Lord. He has come to deal with evil on the earth. It is not Babylon, the organized religious system in direct opposition to God, that is judged under the figures of the harvest and the vintage, but the world at large and by the Lord Himself. The judgment of Babylon precedes the harvest and vintage; in fact, must do so. The doom of Babylon is under the seventh Vial (Rev. 16:1919And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. (Revelation 16:19)), and synchronizes with the third of the series of events noted in Revelation 14:88And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. (Revelation 14:8). Hence, the doom of the worshippers of the Beast (vs. 9), the blessedness of the righteous dead (vs. 13), the discriminating judgment of the harvest (vs. 14), and the unsparing vengeance of the vintage (vs. 17) are events which have their place after the Bowls of wrath have been poured out. The pouring out of the seventh Vial completes the wrath of God, to be followed by the wrath of the Lamb. The seventh Vial does not introduce the personal presence of the Lord into the scene. There is an interval, a brief one no doubt, between the close of the Vial judgments and the Coming of the Lord. In the Vials we have God’s wrath upon the guilty scene—upon specific subjects of judgment. In these the Lord does not appear. But He comes after the Vials to reap the harvest of the earth and to tread in vengeance the winepress of wrath, not in Edom only (Isa. 63:1-61Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. 2Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? 3I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. 4For the day of vengeance is in mine heart, and the year of my redeemed is come. 5And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. 6And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. (Isaiah 63:1‑6))—the center of bitter past hostility to Israel (Psa. 137:77Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof. (Psalm 137:7))—but the world at large (Rev. 19:1515And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. (Revelation 19:15); Zeph. 3:88Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. (Zephaniah 3:8)). The harvest and the vintage come after the fall of Babylon.
The two chapters should be read and studied together. These Bowls of wrath are really the filling up in detail of what is stated in general terms in the ten opening words of verse 18, chapter 11. There are no specific judgments under the seventh Trumpet, under the seventh Vial there is. The termination of the Vials completes God’s wrath. The wrath of the Lamb next follows—personally executed judgment.
ANOTHER SIGN
1. “And I saw another sign in the Heaven, great and wonderful: seven angels having seven plagues, the last; for in them the fury of God is completed.”
We have had the “great sign” of the woman, Israel (Rev. 12:11And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: (Revelation 12:1)), then “another sign,” that of the dragon (vs. 3), now we have “another sign” spoken of as “great and wonderful.” Those three signs are each seen in the Heaven—the dwelling place of God and angels. What makes the third one of such solemn import, even more so than the two preceding, is, that corresponding to the third Woe, the fullness of God’s wrath is poured out upon the Beast, the diabolic persecutor of the woman. The first sign directs attention to Israel, the second to the real instigator of the evil, the dragon, and the third to the apostate civil power, who under Satan blasphemes God and persecutes Israel.
“Seven angels.” There are three numbered groups of angels: of four (Rev. 7:11And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. (Revelation 7:1)), of seven (Rev. 8:2; 16:12And I saw the seven angels which stood before God; and to them were given seven trumpets. (Revelation 8:2)
1And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. (Revelation 16:1)), and of twelve (Rev. 21:1212And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: (Revelation 21:12)). In the ministry of judgment under the Trumpets and under the Vials there are two distinct groups of seven angels. Those connected with the Trumpets are evidently a highly honored company, as they are spoken of as those “who stand before God,” and are likewise introduced by the definite article “the seven angels” (Rev. 8:22And I saw the seven angels which stood before God; and to them were given seven trumpets. (Revelation 8:2)). Not so the Vial angels.
“Having seven plagues, the last.” The Seal judgments were succeeded by the Trumpet series, and now the seven Vial plagues are about to be poured out, in which the pent-up and concentrated wrath of God is fully expressed. These providential judgments are the last. Emphasis is laid upon this expression of finality; not that the Vials close up the story of divine wrath, but they bring to an end the providential judgments of God. Further strokes of the divine vengeance are most surely inflicted, but these are by the Lamb in Person at His Coming (Rev. 19; Matt. 25:31-4631When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33And he shall set the sheep on his right hand, but the goats on the left. 34Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39Or when saw we thee sick, or in prison, and came unto thee? 40And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46And these shall go away into everlasting punishment: but the righteous into life eternal. (Matthew 25:31‑46)).
“For in them the fury (or wrath) of God is completed.” The reason is here given why these seven plagues are the last. “For” therein the wrath of God is exhausted, that is, His providential dealings in judgment with a wicked and apostate scene. On the conclusion of the Vials, the wrath of the Lamb, even more terrible than the wrath of God, is openly expressed on the subjects of vengeance. “Commission to act is given to Christ as soon as the ministration of the Vials ends.” The secret, providential dealings of God are brought to an end with the Vials, or Bowls of wrath, after which the Lamb in Person publicly assumes the government of the world. But as the nations at His Coming are in armed rebellion—apostate and wicked beyond all human conception—the wrath of the Lamb burns in its fierceness. The wrath of God is finished in the Vials, to be succeeded by the wrath of the Lamb.
THE VICTORIOUS MARTYRED COMPANY OF JUDAH
2-4. “And I saw as a glass sea, mingled with fire; and those that had gained the victory over the Beast, and over his image, and over the number of his name, standing upon the glass sea, having harps of God. And they sing the song of Moses bondman of God, and the song of the Lamb, saying, Great and wonderful (are) Thy works, Lord God Almighty; righteous and true (are) Thy ways, O King of nations. Who shall not fear (Thee), O Lord, and glorify Thy Name? for (Thou) only (art) holy; for all nations shall come and worship before Thee; for Thy righteousnesses have been made manifest.” In the earlier vision (vs. 1) we had a solemn intimation of what is coming on the organized political (Rev. 16:1010And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, (Revelation 16:10)) and religious (vs. 19) systems then dominating the earth, as also on those connected with them. On these the wrath of God in resistless force spends itself, while the civil and ecclesiastical leaders are reserved for special punishment under the wrath of the Lamb inflicted at His Coming in power. The vision of judgment in verse 1 is resumed in verse 5. In the parenthesis between the visions of wrath we are introduced into an exceedingly grand scene of victory and song (vss. 2-4). The awfulness of the Vials (vs. 1) is an occasion for God to bring into bold and striking relief His thoughts about His suffering people, and that before a blow is struck at the enemy. They are here witnessed in a parenthetic vision after the announcement of wrath, and before its execution. Historically the Beast triumphed (Rev. 13:77And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. (Revelation 13:7)) over the saints in the great Tribulation. They were not preserved from his brutal power. Now, however, we see the position reversed. The saints who had been martyred are here the victors on high, and the Beast on earth a subject of the fullest vengeance of God.
A SEA OF GLASS
2. “As a glass sea, mingled with fire,” like it in appearance. In the first of these heavenly visions (Rev. 4) the Seer beheld a sea of glass like crystal spread out before the throne of the Eternal, intimating a fixed state of purity in keeping with the holy character of the throne. The glassy sea like crystal signifies the solid calm of that scene of unsullied light. But in the vision before us the crystal is omitted. In beautiful accord with the divine character of the scene detailed in Revelation 4 it would be morally out of place in our chapter. Here the sea is “mingled with fire,” evidently referring to the fiery persecution under the Beast, a trial exceeding far in its combination of suffering anything hitherto experienced (Mark 13:1919For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. (Mark 13:19)). The pagan persecutions of early times, and the still more exquisite and refined torments under papal Rome, come short of the horrors of the great Tribulation.
The victory of the conquering band standing on the sea of glass is assured. The Beast concentrated his power and energies to overthrow the faith of the martyrs. Paradoxical as the statement may seem, yet it is true that in death they triumphed. In the victory of the Beast we behold the triumph of the saints. They “gained the victory over the Beast, and over his image, and over the number of his name.” The victory was thorough and complete.
2. “Standing upon the glass sea.” They stand in keeping with their new position as conquerors and worshippers; the elders sit, save when engaged in praise or other service. The glass sea in the early vision is unoccupied; here we witness the happy, victorious, and praising company standing upon it.
HARPS
2. “Having harps of God.” The Authorized Version wrongly inserts the article before harps. There are two heavenly companies spoken of as having harps, the only musical instrument mentioned in the Apocalypse. First, the glorified saints who had been translated at the Coming into the air (Rev. 5:88And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. (Revelation 5:8)); second, the martyrs under the Beast, a victorious company on the sea of glass (Rev. 14:2; 15:22And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: (Revelation 14:2)
2And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. (Revelation 15:2)). We gather that the harp singers of Revelation 14 and 15 are the same company. It will be noted likewise that harp and song are conjoined in each of the three references. The words “of God” signify that they are provided by Him for His direct praise and worship—God’s harps; inasmuch as the instruments, the musicians, and the themes are His.
Each one of the rejoicing band is a skilful minstrel and each a joyous singer. Harp and song correspond; no jar, no discord to mar the harmony of the strains of the heavenly and triumphant host. Neither voice not heart can be out of tune when the leader of their song is Jesus, the Savior and Lord (Heb. 2:1212Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. (Hebrews 2:12)). There is a somewhat striking parallel between this triumphant company and Israel of old in the day of her deliverance and gladness. Egypt, the oppressor, smitten with plagues; Israel across the Red Sea, saved and emancipated, and singing on the eastern bank of the sea, the first song recorded in Scripture (Ex. 15); all this has its spiritual counterpart in the Beast, the enslaver of God’s saints smitten in a series of plagues; the godly remnant beyond the malice of the Beast, saved and triumphant, and singing the song of Moses on the sea of glass, the last song recorded in Scripture (Rev. 15).
THE SONG
3. “They sing the song of Moses, bondman of God, and the song of the Lamb.” The songs are united. The song of Moses celebrates Jehovah’s mighty deliverance of His people, His acts of power, and His ways of grace with and for Israel from the beginning of their history till their final triumph. Grace and glory are celebrated in the magnificent song sung on the eastern bank of the Red Sea (Ex. 15)—pre-eminently the song of Moses. But it was an earthly redemption, and won with power over the might of the enemy. The song of the Lamb intimates two main subjects: first, redemption from guilt and sin’s consequences by the blood of God’s Lamb; and, second, the exaltation of the Lamb to which this book bears ample testimony.
The song of the martyred victors, the harp singers of Revelation 14:2-32And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. (Revelation 14:2‑3), the brethren of the spared Jewish remnant on mount Zion (Rev. 14:11And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. (Revelation 14:1)), is not so elevated nor characterized by such depth as that sung by the elders (Rev. 5). The worship of the latter is more profound, yet both companies are partakers of the heavenly calling.
THE SUBJECTS OF THE SONG
3. “Great and wonderful (are) Thy works, Lord God Almighty; righteous and true (are) Thy ways, O King of nations.” The opening words of the song, “Great and wonderful,” occur also in verse 1. The connection, of course, is different, but one cannot overlook the recurrence of the phrase in a scene admittedly closing up the manifested wrath of God upon public evil. The sign of closing judgment is “great and wonderful” (vs. 1), so also are the works of God (vs. 3). The time of the pouring out of the Bowls of wrath will be brief, but acts of stupendous and wonderful power will characterize it.
It will be observed that the works are ascribed to JEHOVAH, the Self-Existing, Sovereign, Independent One; ELOHIM, the Creator, the God of gods; and SHADDAI, Almighty in power, Almighty in resources, Almighty to sustain. As Jehovah He was known to Israel (Ex. 6:2-32And God spake unto Moses, and said unto him, I am the Lord: 3And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. (Exodus 6:2‑3)). As God He stands related to creation (Gen. 1). As the Almighty He revealed Himself to the patriarchs (Gen. 17:11And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. (Genesis 17:1)). The order in which the divine names and titles are here employed differs from that of their revelation. God, Jehovah, and the Almighty is the historical order. But the true, real Israel is before God in the victorious company on the sea of glass, and thus the representatives of the nation use the appropriate divine title first. How true God is to His own Word and Name! Jehovah from the early days of Exodus 6 still stands related to Israel. Jehovah and Israel! Ah, then the people can never perish; never cease to be remembered. What a tower of strength in the combination of these divine titles! How consoling in their application to believers in all ages! How awful to contemplate their exercise to the enemies of God and of His saints!
But the ways of God also form part of the song. His tenderness, His grace, His love, His wisdom, and every gracious, moral feature manifested in His dealings with His saints pass before the victors in review. The holiness and pity of God to His saints form a tale that never can be fully told. The conspicuous acts of Jehovah were displayed before the eyes of Israel. These acts of power did not call for an intimate knowledge of Jehovah’s character; they were self-evident to all. But the ways of God—those dealings flowing from what He is—could alone be discerned by the spiritual, hence we read, “He made known His ways unto Moses, His acts unto the children of Israel” (Psa. 103:77He made known his ways unto Moses, his acts unto the children of Israel. (Psalm 103:7)). His ways here, however, are ways of judgment, and that judgment, however variously expressed, is “righteous and true.” The ways of God in His dealings with His people are ever just and true, but equally so in the chastisement of His enemies; this latter is specially in view in the passage before us.
3. “O King of nations.” In the text of the Authorized Version we have saints instead of nations; the latter, however, is inserted in the margin. Without doubt, the correct reading, on competent authority, should be nations, not saints. Christ is King of kings, King of the earth, King of Israel, King of the nations, but is never spoken of as “Our King,” and never as the King of saints. Believers in the present dispensation have kingly rule and authority conferred upon them (1 Cor. 4:8; 6:2-38Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. (1 Corinthians 4:8)
2Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3Know ye not that we shall judge angels? how much more things that pertain to this life? (1 Corinthians 6:2‑3); Rev. 1:66And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:6)); its exercise is yet future. We shall reign with Christ (2 Tim. 2:1212If we suffer, we shall also reign with him: if we deny him, he also will deny us: (2 Timothy 2:12)). The nations comprising the Roman earth are about to come under judgment, hence the appropriateness of the title “King of nations” (see Jer. 10:77Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee. (Jeremiah 10:7)). We gather that in this song of praise both God and Christ are worshipped, the former in the greatness of His Being, but in relation to Israel, and the latter in His ways of judgment with the Gentiles or nations.
4. Then the victors in their song throw out a universal interrogation. “Who shall not fear (Thee), O Lord, and glorify Thy Name?” The threefold repetition of the conjunction for supplies three reasons, each grounded upon the character of God, why all should comply with the interrogative claim to fear the Lord and glorify His Name. (1) “For (Thou) only (art) holy.” The word here rendered “holy” is not the word usually applied to God in speaking of His holy character. It is used here and in Revelation 16:55And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. (Revelation 16:5) of Him, otherwise it is applied to men as denoting the sum of moral qualities of a divine character. But in the two apocalyptic references it signifies that the sum of qualities in God alone entitles Him to the exclusive worship of the creature. The word “holy” as employed here denotes therefore all in God entitling Him alone to worship. In the Septuagint we have the same word in “the sure mercies of David” (Isa. 55:33Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. (Isaiah 55:3)). How fitting the application of this word to the Lord at a time when the world wonders after and worships the Beast, a worship and homage to which God alone is entitled, as signified by this word “holy.” (2) “For all nations shall come and worship before Thee.” The prophecies of the book are generally cast in the present tense, but the one before us is an exception. The future is employed. As a result of these ways of judgment by the “King of nations” the iron will of the peoples is broken, and they turn from human props and confidences to God, and worship in His presence. It will be the time and fulfillment of such Scriptures as Psalm 100; 148; Isaiah 2:2-4; 56:6-72And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 3And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. 4And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. (Isaiah 2:2‑4)
6Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 7Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. (Isaiah 56:6‑7); Zechariah 14:16-1716And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles. 17And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain. (Zechariah 14:16‑17); and more. (3) “For Thy righteousnesses have been made manifest.” The manifestation of God’s righteous acts of judgment is indicated in the plural “righteousnesses.” God declaring Himself in judgment is surely a powerful reason why His Name should be glorified.
THE MINISTERS OF GOD’S WRATH EQUIPPED FOR JUDGMENT
5-8. “And after these things I saw, and the temple of the tabernacle of witness in the Heaven was opened. And the seven angels who had the seven plagues came out of the temple, clothed in pure bright linen, and girded about the breasts with golden girdles. And one of the four living creatures gave to the seven angels seven golden bowls, full of the fury of God, Who lives to the ages of ages. And the temple was filled with smoke from the glory of God and from His power; and no one could enter into the temple until the seven plagues of the seven angels were completed.” The opening words of this vision constitute a technical expression signifying a complete break, introductory of an entirely new subject (see Rev. 4:11After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. (Revelation 4:1), R.V.). Thus the Vial plagues are altogether unique, and form a body of special judgments by themselves. There are two important respects in which they differ from the Seal and Trumpet chastisements: the throne in “the Heaven” is the source and authority of these latter, while the temple is the scene from whence the Vials of wrath are poured out. The fact that the temple takes the place of the throne changes the situation entirely, and introduces a severer course of dealing, one flowing from what God is in His righteous and holy character. Hence the second marked difference of the Vials from preceding judgments is that in them the wrath of God against the organized systems of evil is finished up or completed. “After these things” is a technical formula several times found in the Apocalypse.
5. “The temple of the tabernacle of witness in the Heaven was opened.” We have already remarked upon the interesting fact that in all this part of the Apocalypse, from Revelation 11:1919And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. (Revelation 11:19) to Revelation 19, the temple, not the throne, as in the earlier part of the book, is the source from whence action on earth proceeds. Both here and in Revelation 11:1919And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. (Revelation 11:19) the temple is opened in “the Heaven,” the residence of God and of angels. But in the earlier reference the ark of the covenant is seen, the token of God’s presence with and interest in His people, as also the pledge and witness of His purpose and grace. Here it is the tabernacle of witness, or testimony. This was a testimony really to the rights of God then openly denied. The former, that is, “the covenant,” was the sign of security to Israel. The latter, that is, “the witness,” of judgment according to the nature of God on the enemies of God and of His people. The “temple (or house) of the tabernacle of witness is a singular expression, and alone occurs here. We understand by the term naos, meaning the structure or building itself, to the exclusion of court, and so forth, God’s dwelling place, where He is approached and worshipped. Now inside the golden furniture and tables of stone constituted the witness, or testimony, but as they were found within the temple, or house, this could be spoken of in a higher and fuller way than “the tent of the testimony” merely (Acts 7:4444Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen. (Acts 7:44)). It was “the temple of the tabernacle of witness.”
What a strange sight meets the gaze of the Seer! Not the priests ministering in the holy place, or the high priest in the holiest of all, but “the seven angels who had the seven plagues came out of the temple,’ not priests the ministers of grace, but angels the ministers of judgment. They are commissioned and equipped for their service by God Himself, and come out from His immediate presence fully empowered to maintain the rights and vindicate the character of the God of Israel in judgment. The temple of old was a witness of grace, here it is opened for judgment. The wickedness of man deserved it, and the holiness of God demands it.
7. “And one of the four living creatures gave to the seven angels seven golden bowls full of the fury of God, Who lives to the ages of ages.” The living creatures are the executors of the judicial government of God. There are three distinct steps in this work of judgment. First, the angels are commissioned and equipped in the sanctuary (vs. 6). Second, they then receive golden Bowls full of God’s fury from one of the living creatures (vs. 7). Third, not a step in the act of judgment can be taken till God authoritatively gives the command (Rev. 16:11And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. (Revelation 16:1)). How calm and measured are the ways of God in judgment! The Ever-Living, Eternal God is the God of judgment. Who is He Who is about to plague the earth and visit it with His utmost fury? He “Who lives to the ages of ages.”
The temple was darkened with smoke from the glory of God — not incense but smoke filled the temple. Nothing could be seen and none could enter. God’s glory was moved to intense action. Intercession was of no avail. Neither incense nor blood could arrest the coming storm of divine judgment. The temple was given over, not to worship or intercession, but to the fiercely burning wrath of God. The smoke here is not that of incense, but of fire, the symbol of divine consuming judgment (Isa. 6:44And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. (Isaiah 6:4); Ex. 19:1818And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. (Exodus 19:18)). The house filled with smoke intimated that none then need seek Him in grace. He could not be seen or found by any in the temple. Judicial action was then in question, and till the seven angels had completed their allotted work of judgment God was for the time being hidden in the thick darkness of His own glory and power in righteous vengeance on the corrupt mass on earth.