And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
15. chief captains ] Should be transposed with “rich men.” The word means lit. “captains of thousands,” and was in St John’s time the recognised equivalent (as e.g. Act 21:31, &c.) for the tribunus of the Roman army. Probably St John is thinking of Isa 3:2-3.
in the dens, &c.] Isa 2:19; Isa 2:21.
Fuente: The Cambridge Bible for Schools and Colleges
Rev 6:15-16
Fall on us, and hide us.
The last great prayer meeting
It is generally thought that none but the penitent really pray. And yet the day is coming when even impenitent people will throng together and hold a prayer meeting, and perhaps the most intensely earnest one ever upon record. Notice the time. It is future. It will be after the day of grace has passed, after the privilege for Christian prayer has ceased, and after human probation has been completed. Yes, when the righteous have ceased to pray, and are changing prayers on earth to praises in heaven, the impenitent will begin to pray as if they thought of it for the first time in their lives. It will be when Divine judgments are falling upon the earth. Where? In their homes? No, those prayerless houses will be shaking into ruins by an earthquake. In the churches? The day for churches will be gone. Why did they not hasten to them in the time of mercy? They will meet in the dens and caves, and among the rocks of the mountains. Who will be there? In ages when Gods children were hunted down by foes, chiefly the lowly, the poor, met in such difficult retreats, but to this last prayer meeting kings will run, noblemen will hasten, courtiers and statesmen will speed, rich men and great captains will rush, and all who thought they could trust in the permanence of earthly things. No real Christians will be there. Mere professors and pretenders, deceived in heart or deceiving the very elect, and prayerless in their lives, may be expected; and when there they will contribute their part for the first time to the interest of a meeting, for they will pray voluntarily and with an earnestness they never knew before. What are to be the exercises, the services? No reading of the Word of God. None in that assembly will wish to hear it read or explained. They disowned it once, they dislike it still, for it must expose their sins and neglects. No preaching, because the day for that has passed. No psalms nor spiritual songs. To what will they pray? Not to God. At sea, when the tempest is raging, and all human control of the ship is lost, when the masts are torn away and the next wave that sweeps the deck may bury the company in the deep, the passengers and crew lift their entreaties, not to the storm, not to the waves, but to God, their only resort and refuge. But the prayer at this last meeting is not to God, nor is it to men. In their fears they call upon the mountains. Unwilling to call upon God in the day of prosperity, and disliking to have friends pray for them, their aversion clings to them as a fixed habit, and they are still determined not to cry unto the Lord. Nothing could once persuade them to do it, and now nothing can force them, for the human will is not converted by force, Rather than submit to Gods way, they call upon everything else, idolising the deaf rocks and the dead mountains. These are their gods. Can anything else so portray impenitence and stubbornness of will? And why such a prayer for destruction? There are three reasons here given.
I. Their dread of seeing the face of God. Once that face was radiant with mercy. They might have been forgiven, but they would not seek His pardon. Oh, the lost opportunities, the rejected mercies! All gone for ever. They cannot bear the sight of Him whose offers of grace they so wilfully refused, and they ask the rocks to confer on them a merciless burial.
II. A fear of the justice of Christ. Once He was the Lamb of sacrifice, the atoning Redeemer, the entreating Saviour, ready to save all that would call upon Him for salvation. But they would not call. Their day of redemption is past, and Christ is coming as their Judge. They see punishment awaiting them, and perdition before them as the just desert of their treatment of Christ.
III. The knowledge that they are without excuse. There is for them no apology, no availing plea, no justification, no righteousness, no hope of future grace. (W. M. Blackburn, D. D.)
The last great prayer meeting
The first thing that strikes us about it is that this last great prayer meeting will be attended by a vaster assemblage of human beings than it is even possible for us to conceive. Every grade of society has its representative there–men and women, young and old, the child and the hoary-headed, the lofty and the mean. They have come from every land. In a strange unity of woe the attendants at this last great prayer meeting are to be gathered together into one common centre. Again, this last great prayer meeting is to be, in the fullest and widest sense of the word, a united prayer meeting. There is a unity of sin, as well as a unity of holiness, and the attendants at this last strange audience are all thus bound together. Not that it is a real unity. There seems to be very little of anything like a corporate feeling in this last great gathering. Every man is engaged with his own thoughts, offering his own prayer, yet are they all brought together to one point, and all induced to address a certain particular class of objects, and to offer a certain particular kind of prayer by one vast, common, overwhelming necessity, which spreads its fearful influence over them all. It is a united prayer meeting; and as I contemplate that vast gathering, I find all earthly distinctions have vanished. Social distinctions have passed away. The prince kneels beside the peasant. Again, I observe that all ecclesiastical distinctions have vanished. Yet, again, I notice that in this prayer meeting every man is thoroughly in earnest. I wish I could say as much of the prayer meetings held here on earth in our day. Yet, again, I observe that these men who pray so well and so earnestly are precisely the people who were least given to that pursuit while on earth: the people we very seldom see at prayer meetings here. Yet, again, it is a meeting at which every man prays with a very definite purpose. If I were asked, What is the particular fault of our modern prayer meetings? I should say–Indefiniteness. Yet, again, I notice in this prayer meeting a peculiarity that we do not frequently observe in our gatherings for prayer. I find that every man prays for himself. Now I do not think we ought to confine our prayers to ourselves, but we should pray to a far better purpose if we sometimes prayed out of our own hearts, and asked for the things we ourselves need. People seem rather to aim at employing vague expressions than making their wants known in a spirit of believing supplication to God. And now we come to consider the strangest feature of all. While there are ten thousand times ten thousand voices, it may be, lifted up in supplication, yet we are astonished at observing that of all these prayers that go ringing around a startled world there is not so much as one single petition that is offered to Almighty God–not one. When these praying men were down here on earth they were always flying away from God; they did not want to have anything to do with Him; they could get on very well without Him; they were worshippers of nature; they were believers in second causes–not that they were all such by profession, but they were so practically. These men have made earth their God: they have bowed down before the spirit of this world: they have enthroned that subtle intelligence of evil who has usurped the sovereignty of this fallen world within their hearts. They have practically made him the lord of their will, and submitted their nature to his control; and now, when the last terrible moment comes, and these men are gathered together for their last great prayer meeting, not one of them prays to God. Why? Because the Nemesis of their own sin has come upon them. What is it? Before they would not pray to God, and now they dare not. Where is the answer to come from? These prayers are not addressed to God: they do not reach the place where His honour dwelleth: they dare not hope that they will penetrate into His ears and reach His heart. No: their own consciences forbid such an expectation. Such will be the last prayer meeting. And now I want to ask a question, Are any of you ambitious to bear a part in it? (W. H. M. H. Aitken, M. A.)
Terrified sinners in the last earthly scene
1. We have here a glimpse of the constitution and general condition of society at the time these prodigies befall the world. Suppose that the sixth seal were to be opened to-night, what would it find? Kings and emperors on their thrones; princes, nobles, dukes, and lords securely priding themselves in the prerogatives of their caste and station; rich people wallowing in wealth and luxury; men and women in high places and in low working the wires that fashion events; slaves toiling at their tasks and freedmen just out of their bondage; and evidences everywhere of a depraved and disordered state of things. This is what the judgment would find if it came to-night. And this, John tells us, is what it finds when it does come in reality.
2. There is one thing, however, which shall be very different under the opening of the sixth seal from what it is now. The self-security and composure with which godless people live will then be driven to the winds. Though all the judgments under preceding seals may have failed to appal or arouse them, they will not be able to maintain their equanimity under what this shall bring forth. Self-possession, unshaken courage, dignified composure, philosophic thinking, hopefulness, assurance, and the last remains of the stern intrepidity and statue-like imperturbability which characterise some men now, will then have vanished from humanity. That day will destroy them utterly.
3. We notice also the correct interpretation which mankind will then put upon the terrific disturbances of nature around them. Storms, earthquakes, eclipses, and unusual phenomena in the heavens, are natural symbols of Divine wrath. Modern science calls it superstition. But when the vision of the text comes to be realised, woe to the materialistic, pantheistic, and atheistic philosophies with which men suppose they have rid themselves of the superstitions of antiquity! One flash from the judgment throne will confound them utterly.
4. Nor is it so much the physical prodigies as what they argue that renders the dismay so unsupportable. It is not the shaking, the obscured sun, the falling stars, the recoiling heavens, the moving mountains, so much as the moral truths they flash into the spirit, to wit, that God is on the throne, that sin is a reality, that judgment is come, and that every guilty one must now face an angry Creator. It is not natures bewildering commotions, for they would willingly have the falling mountains cover them if that would shelter them from what is much more in their view, and far more dreadful to them. What they speak of is, God upon the throne, the fear of His face, the day of reckoning, and the wrath of the Lamb. These are more than all the horrors of a universe in convulsions.
5. And how pitiable and absurd the expedients to which they are driven! Oh, imbecile people! When prayer would have been availing, they scorned and detested it as mean and useless; and now that it is futile, they go at it with a will. Still more absurd is the direction in which they address their prayers. Once they considered it folly that man should call on the living God; but now they pray to dead rocks! Once they thought it philosophic to deny that He who made the ear could hear prayers, or that He with whom is the Spirit, and whose is the power, could answer them; but now they supplicate the deaf and helpless mountains! And yet weaker and more insane is the import of their prayers and efforts. Omniscience and omnipresence are among the natural attributes of God. The very things before these peoples eyes should have been enough to teach them this. And yet, philosophers as they are, their proposal is to conceal themselves from the Almighty, and so elude His wrath! Often had shelter and peaceful security been offered them in the mercies of the loving Saviour, and as often had they despised and rejected them; but now the silly souls would take the miserable rocks for saviours! Oh, the foolishness of men who think it folly to serve God! (J. A. Seiss, D. D.)
Presumption running into despair
I. The horror of the reprobates.
1. The persons thus amazed with terror are described in the precedent verse, The kings of the earth, etc. The greatness of man, when it comes to encounter with God, is weakness and vanity. Is he great? Be he never so high, there is One higher than he, and the Highest of all regardeth it (Ecc 8:5), and will subject it. Is he rich? Were he the eldest son of Mammon, and sole heir to all the usurers in the world, can his gold save him? Is vengeance afraid to strike his vessel because his sails be of silk and it is ballasted with refined ore? Shall he buy out his damnation with coin? No, heaven will never take bribes. Is he a chief captain? Be his looks never so stern, his speech never so imperious, impetuous, he may command here and go without. Man is not saved by the multitude of an host.
2. They said. They open their lips to confess the invincible and inevitable power of Christ.
(1) The sense of present misery takes away atheism. The day of judgment, when it comes, shall find no atheist.
(2) The saying that comes from them is desperate; whence note that, in Gods just punishment, desperation is the reward of presumption. They that erst feared too little shall now fear too much. Before they thought not of Gods justice, now they shall not conceive His mercy.
3. These necessary occurrences thus considered, let us pass to their invocation, wherein is exemplified their error. Here we must observe, To what; For what they call.
(1) To what. They are mountains and rocks, unreasonable, yea, insensible creatures.
(a) Negatively, it is clear that they have no acquaintance with God, therefore know not how to direct their prayers unto Him.
(b) Affirmatively, this presents a soul amazed with fear and folly. They call to the mountains that can neither hear nor answer.
(2) For what. The benefit that they would have the rocks and the mountains do them is to fall on them and hide them.
(a) Despair is ever wishing for death, often impatiently snatching at it in this world; but when the last day comes, so greedily longing for it, that to be sure of it, they desire the mountains to dispatch them.
(b) Observe that rocks and mountains are far lighter than sin. Such a weight bore our Saviour that He groaned under it.
(c) Observe that before these wicked were lords of nations and countries; now they would be glad of one hole to hide them. Of all their dominions they beg but the barrenest parcel, a rock or mountain; and that to do them a poor office, to conceal them. How much doth mans avarice and ambition covet here, how little contents him hereafter! Nothing helps when God will smite; mountains and rocks are no defence when God pursues (Jer 22:15). God hath a hand that can strike through forts, rocks, and bulwarks. The heavens melt at the presence of the Lord; if He touch the mountains, they smoke for it.
II. The judge, from whom they desire to be hidden.
1. From the face. It was ever the fashion of guiltiness to fly from the presence of God. Adam had no sooner sinned, but he thrusts his head in a bush. Sins inevitable effect is shame. Of Him that sitteth. Christ now sits in glory. While He was on earth how little rested He! Hast thou laboured? thou shalt have ease: hast thou travelled in the ways of grace? thou shalt sit on the seat of glory. On the throne. Christ at this day shall appear in His true majesty.
2. From the wrath. The wrath of Christ in His justice. (T. Adams.)
From the wrath of the Lamb.—
The wrath of the Lamb
I. Its unexampled strangeness. Who ever saw a lamb in a rage? The more difficulty you have in exciting wrath, the more terrible it is when it appears.
II. Its infinite purity. The Lamb is the emblem of innocence. This wrath of the Lamb is not a passion, but a principle. It is not malign, but benevolent. It is not against existence, but against its sins and its crimes. Conclusion: Learn from this that we turn our greatest blessing into the greatest curse. Our optic and auricular organs may become so diseased as to give to the most beautiful objects and melodious sounds in nature a power to convey into us the most poignant anguish, and so our moral nature may become so corrupt as to turn love into wrath, and blessedness into misery. (Homilist.)
The wrath of the lamb
The first thing which strikes us about the expression is its extreme dramatism. There is nothing so dramatic, in my opinion, as the sight of an emotion contrary to the nature. When a man who has always hid his griefs bursts into tears, when a man, like Arnold, who has always veiled his anger, gives way for once to passion, we are impressed with something like a sense of tragedy; it is a bitter day in summer; it is a storm upon a lake. How can we think of the love of God as interrupted even for a moment by a thing called wrath? Can we any more conceive a limit to the love of God than we can conceive a limit to the power of God? The state of mind he is describing is the wrath of a lamb–a particular kind of wrath. He is considering a mode of anger which is not an interruption of love, but itself a phase of love. The wrath of the Lamb is the wrath of love itself. It is no more an interruption to Divine love than the haze is an interruption to the heat of the morning. The wrath clouds the love; the haze clouds the morning; but both the one and the other have grown out of the very thing they obscure. There is an anger which is incompatible with the absence of love, which could not exist unless love existed before it. Here, then, is the subject which rises before us–the difference between the wrath of the Lamb and the wrath of the lion, between the anger of love and the anger of nature. Now, it seems to me that there are three distinct points of difference between them.
1. And first, I would observe that the wrath of the Lamb, or sacrificial spirit, differs from the wrath of the lion in being purely impersonal. The wrath of the lion says, I, king of the forest, have received an affront; some one has presumed to do an unkindness to me. The wrath of the Lamb says, An unkind thing has been done. It keeps the me out of the question altogether. It looks at the deed in itself. It refuses to consider the sense of personal injury as a main feature of the case. You have a son who has defied your authority, spent his substance in riotous living. You are incensed at this act of individual disrespect. You resolve to bring him to his senses; you say, We shall see whether he or I shall be master here. Now, that is quite a legitimate mode of anger, and quits a legitimate ground for it; but it is not the wrath of the Lamb. It is neither good nor bad. It is simply an appetite of nature like any other appetite–like hunger. But it is possible for a father in these circumstances to be filled with indignation on a different ground altogether. It is possible for him to see in his sons delinquency, not an act, but a principle. It is possible for him to feel, not that an insult has been offered to his pride, but that an injury had been done to the universe. It is possible for him to experience, not the sense of a wounded self-love, but an anger from the fact that love itself has been violated. This is the wrath of the Lamb. The Son of Man has reached a splendid impersonality in His judgment of the world. Though Himself at once the greatest and the most wronged of all, He refuses to measure the wrong by His own feeling of pain. He throws Himself into the position of the meanest, the lowliest. I pass to a second point of difference between the wrath of love and the wrath of mere nature.
2. And it is this: The wrath of nature must begin by tearing out pity; the wrath of love is a wrath created by pity. In the former case our indignation is stimulated by hiding the prospective photograph–by shutting our eyes to the possible goodness which the bad man may yet attain. In the latter case the indignation is stimulated by exactly the opposite process–by bringing out the prospective photograph, and considering what the man might be made to become. This brings me to a third point of difference between the two kinds of wrath.
3. They express their feeling in a different formula. The wrath of the lion says, I must have satisfaction; the wrath of the Lamb says, Justice must be satisfied. There is all the difference in the world between giving me satisfaction in a quarrel and satisfying my justice in a wrong. The wrath of the Lamb is always a redemptive wrath. Its first impulse is to buy back what has been enslaved, to restore what has been wrongfully taken, to set at liberty what has been bruised. The wrath of the lion will be satisfied if the delinquent is dead; the wrath of the Lamb pauses not until it learns that the delinquency itself has been wiped away. And this renders powerfully suggestive that theological epigram which represents Christ as paying the debts of humanity. Nothing in a short compass could more completely describe the facts of the case. (G. Matheson, D. D.)
The wrath of the Lamb
There is something of appalling significance in so paradoxical an expression as this, of the Wrath of the Lamb. It makes the wrath trebly potent that it should be wrath, long suppressed, but at length discharged, of a nature essentially and exceptionally meek, patient, long-suffering, easy to be entreated, hard to be angered.
Furor fit laesa sapius patienia, says the Latin proverb: patience, trespassed upon too often, is converted into wrath. And if, O patience, the long-suffering that is in thee becomes wrath, how great is that wrath! Plutarch says of the Roman populace, on the occasion of a certain tumult, they thought that the wrath of Fabius now provoked, albeit he was naturally so mild and patient, would prove heavy and is placable–all the more so, indeed, because of that natural disposition now abused and overstrained. An eminent critic observes, in arguing that all great effects are produced by contrast, that anger is never so noble as when it breaks out of a corn parative continence of aspect; it is the earthquake bursting from the repose of nature. Charlevoix, in his Histoire de St. Domingo, remarks of the sea of the Antilles and neighbouring isles that R is commonly more tranquil than ours; but, like certain people who are excited with difficulty, and whose transports of passion are as violent as they are rare, so when the sea becomes irritated, it is terrific. (Francis Jacox, B. A.)
The wrath of the Lamb
The lamb is the most simply innocent of all animals. Historically, also, it had become a name for sacrifice. Under this twofold reason Christ is set forth as the Lamb. The lamb is but the complemental gentleness of Gods judicial vigour. We must have the right to believe in the real Christ, and not that theologic Christ which has so long been praised, as it were, into weakness, by the showing that separates Him from all Gods decisive energies and fires of combustion, and puts Him over against them, to be only a pacifier of them by His suffering goodness. Our Christ must be the real King–Messiah–and no mere victim; He must govern, have His indignations, take the regal way in His salvation. His goodness must have fire and fibre enough to make it Divine. Wrath must be kept as a moral, not merely animal, passion, or it will connect associations of unregulated temper that are wholly unsuitable. We understand by wrath, as applied to God and to Christ, a certain principled heat of resentment towards evil-doing and evil-doers, such as arms the good to inflictions of pain or just retribution upon them. It is not the heat of revenge. It is that holy heat which kindles about order and law, and truth and light, going in, as it were, spontaneously to redress their wrongs, and chastise the injuries they have suffered. Is it, then, a fact that Christ, as the incarnate Word of God, embodies and reveals the wrath principle of God, even as He does the patience, or love-principle, and as much more intensely? On this point we have many distinct evidences.
1. Christ cannot be a true manifestation of God when He comes in half the character of God, to act upon, or qualify, or pacify, the other half. If only Gods affectional nature is represented in Him, then He is but a half manifestation. If the purposes of God, the justice of God, the indignations of God, are not in Him–if anything is shut away, or let down, or covered over–then He is not in Gods proportions, and does not incarnate His character.
2. Christ can be the manifested wrath of God without being any the less tender in His feeling or gentle in His patience. In the history of Jesus we see occasions in which He actually displays the judicial and the tender, most affectingly, together and in the very same scene, as in His denouncing and weeping over Jerusalem.
3. God, without the wrath-principle, never was, and Christ never can be, a complete character. This element belongs inherently to every moral nature. God is no God without it; man is no man without it. It is this principled wrath, in one view, that gives staminal force and majesty to character.
4. It is a conceded principle of justice that wrong-doers are to suffer just according to what they deserve. In Christianity God is not less just or more merciful, but He is more fitly and proportionately expressed.
5. One of the things most needed in the recovery of men to God in this very thing–a more decisive manifestation of the wrath-principle and justice of God. Intimidation is the first means of grace.
6. We can see for ourselves that the more impressive revelation of wrath, which appears to be wanted, is actually made in the person of Christ, as in His driving out the money-changers and denouncing the hypocritical Pharisees.
7. Christ is appointed and publicly undertakes to maintain the wrath-principle officially, as the Judge of the world, even as He maintains the love-principle officially, as the Saviour of the world. He even declares that authority is given Him to execute judgment, because He is the Son of man. But the wrath-principle in Christ is only that judicial impulse that backs Him in the infliction of justice whenever justice requires to be inflicted. And it does not require to be inflicted always; it never ought to be when there is anything better that is possible. Put it down, then, first of all, at the close of this great subject, that the New Testament gives us no new God, or better God, or less just God, than we had before. He is the I AM of all ages, the I AM that was, and is, and is to come; the same that was declared from the beginning The Lord God, gracious and merciful, forgiving iniquity, transgressions, and sin, and that will by no means clear the guilty. (H. Bushnell, D. D.)
The great day of His wrath.—
The wrath of God and the Lamb
I. Who are the persons whose aspect and appearance shall then be so dreadful to sinners? It is God, the Father of all, and the Lamb of God.
II. How comes the wrath of that great day to be so terrible?
1. It is wrath that ariseth from the clearest discoveries of the love of God neglected.
2. It is wrath that is awakened by the expensive methods of salvation being slighted (Isa 5:4; Isa 55:1).
3. It is wrath that must avenge the affronts done to the chief messenger of Gods mercy.
4. It is such wrath as ariseth from the patience of God, tired and worn out by the boldest iniquities of men.
5. It is such wrath as shall be executed immediately and eternally.
III. How vain all the refuges and hopes of sinners will be found in that dreadful day, to avoid this wrath and vengeance!
1. Rocks and mountains, whose aid is sought in the last extremity of distress, will be but as spiders webs. What folly to call upon creatures to help them against their Creator! (Pro 2:21).
2. Rocks and mountains, though places of secrecy and concealment, cannot hide them from the eyes of God (Pro 15:3; Jer 23:24).
3. Rocks and mountains, though bulwarks of defence and places of security, cannot stand before the indignation of the Almighty (Nah 1:2; Nah 1:6).
4. Rocks and mountains falling upon us are instruments of sudden death.
To conclude.
1. What a wretched mistake it is to imagine that God is all mercy, and Jesus Christ nothing else but love and salvation!
2. The day of Christs patience makes haste to an end (Psa 2:12).
3. How very different will the thoughts of sinners be in that day! (Isa 2:10; Isa 2:21).
4. What hideous and everlasting mischief is contained in rejecting the gospel of Christ!
5. Sinners, consider your ways, the danger you are in, and the need you have of a Saviour (Psa 61:2).
6. You, whose defence is the Rock of Ages, continue in Him (Rev 2:10). (T. Hannam.)
The wrath of God
And this wrath impends over every impenitent and unforgiven sinner.
I. It is sure to fall upon him in due time. It is not a simple possibility. It is not merely a threat to terrify him. It is as sure in the future as God Almightys Word and throne.
1. Eternal and Omnipotent Justice has decreed it.
2. Revelation declares it on almost every page.
3. The providence of God illustrates and confirms His Word.
II. It is sure, in due time, to fall upon the sinner in all the terribleness of its power and severity.
1. Here mercy tempers justice. Here wrath is restrained and grace works. Here the blood and intercession of Jesus Christ, and the tears and prayers of the Church, prevail to mitigate the severity of Gods anger.
2. This is the world of probation, not of final award.
3. The day of reckoning is appointed after death.
4. The wrath of the Lamb will not break forth till the great day of assize shall have come. So that all we know and see of the Divine wrath against sin and incorrigible sinners, in this life, is only an earnest of that awful tempest that will burst in fury upon the ungodly when the great day of His wrath shall have come.
III. This wrath will be justly deserved. It might have been turned aside; voluntary sin, and the persistent refusal of mercy and grace, will have provoked it. It is not simply the wrath of a God of eternal righteousness, hating all iniquity and bound to vindicate outraged justice in the interest of good government; but it is also the wrath of the Lamb, kindled by slighted love, by rejected mercy, by the blood of the covenant counted an unholy thing, by all His bloody sweat and agony and intercession despised! (J. M. Sherwood, D. D.)
The great day and the great question
I. Why it is here called the great day of wrath.
1. It may be called the great day of wrath inasmuch as no other preceding day of wrath ever equalled it. If all the tempests that ever roared, and all the vivid flashes of lightning that were ever seen, and all the hoarse thunders that have ever rolled, and all the roaring of the sea and every noise that has taken place, were all united together in one great swell, it would be nothing to the confusion of that great day. The heaven shall pass away with a great noise. We are told that if you put one drop of water upon an anvil, and some heated iron over it, and strike the iron, that drop of water will explode, and make a sound equal to that attending the discharge of a musket. If one drop of water will produce such a sound, what will it be when all the watery vapours surcharged with fire shall burst in one mighty and terrible crash?
2. It may be called so if we remember that it will be the last day. The sun will shine, on the morning of that day, for the last time. All the wheels of nature will come to a standstill; all the mysterious and intricate movements of time will cease.
3. But we may call it a great day of wrath, more particularly, if we remember that it will be the judgment day.
4. It will be a great day of wrath if we consider, moreover, the Judge who will preside on that day, and I-Its character. Jesus Christ Himself will be the Judge–very consoling to the believer, because the Judge will be his best Friend; exceedingly annoying to the sinner, for he will have sins revealed that he would not have known for ten thousand worlds. Jesus Himself, who is impartial, who will then be inexorable–He will be the Judge. Ah, now is the time. The Saviour will listen to your cry this night. Therefore, when we consider who is the Judge, that He will be inexorable, and will not be then entreated, we may say that it is a great day of wrath.
II. who shall be able to stand? A safe and Scriptural answer to this question is, indeed, very important.
1. Who shall be able to stand? Not the swearer: he has asked God to destroy his soul and body, and now all his prayers shall be answered. Not the liar: all liars shall have their part in the lake that burneth with fire and brimstone. Not the drunkard: he will receive something now more hot than alcohol. Not the hypocrite: the mask will fall off. Not the formalist. Not the backslider. And thus we may go on answering the question in a negative way.
2. I fancy I hear a voice coming from some one in this audience–Well, I am very glad that you have made an exception of me: I am sure that I do not belong to the bundle of swearers, etc. Stop, friend, there is one bundle yet; if you are not there, well, then, we must put you aside. Where is that large bundle of gospel hearers–men and women who have heard the Word and have not obeyed it? You are there.
3. Those, and those alone, will stand in the great day of wrath, who are resting entirely upon the blood and righteousness of the Lord Jesus Christ.
(1) They will have their characters publicly vindicated.
(2) They will gather in the fruit of their labours. (J. D. Smith.)
Safety in the day of wrath
I. Whose is the wrath here spoken of? As a Lamb the Saviour stands on Mount Zion, surrounded by a thousand hosts of His redeemed; as a Lamb He appears before the throne, receiving the prostrate adoration of the elders; as a Lamb He appears as a Bridegroom waiting for the New Jerusalem, adorned as a bride prepared for her husband; and as a Lamb He is represented as standing in the very midst of the throne, with His wounds all fresh, intimating H us that He is still sustaining to His Church the functions of a prevailing, unchangeable, everlasting priesthood. And this image is manifestly designed to set before us various attributes in the character of our Redeemer. First, no doubt it is designed to endear to us the mild and gentle attributes of His nature; to show to us how patient He is to forgive injuries, how long He will bear with the sinners affronts, how hard it is to arouse Him from the serene calm of His holy nature, what a strange work it is with Him to punish and destroy. But in the text there is an adjunct to this image, which at first seems to take away from its fitness and propriety; it would seem to suggest to us attributes of an opposite and conflicting kind; for who ever heard of the wrath of a lamb? Why is it that, on this occasion, the Saviour appears not under one of His more majestic titles–as the Lion of the tribe of Judah, tearing the seed of the rebellious to pieces? This title is retained even in describing the solemn day of Christs appearing as a witness, as a warning, as a setting forth of the aggravated character of mans disobedience, and the utter exclusiveness of a despised salvation.
II. What it is in that day that will make the wrath of the Lamb so terrible.
1. First, it will be because then this wrath will be felt to have been deserved. Well may the Lamb say to those who have refused Him on that day, What more could I have done for you that I have not done? I gave Myself to the insults of men, to the buffetings of Satan, to the piercing of the sword of justice, to the degradation and shame of the Cross.
2. Again: the wrath will be felt to have been deserved on account of the light we enjoy, and the means used by the offended Man to bring us to a knowledge of Himself, and to constrain us to embrace the offers of His love.
3. Then another consideration which will make this wrath so terrible will be its utter implacableness, the awful consciousness that it can never change through the ages of eternity, that the Lamb will never put on those aspects of gentleness, and pity, which were turned towards us in the day of our probation and our hope.
III. Who are they that shall be able to stand? Of course the first answer to this is, they are those who are in Christ Jesus. Who are they that shall stand? Why, they are those who feel that they have made Christ their one entire sole dependence: Thou wilt keep him in perfect peace whose mind is stayed on Thee. Trust in the Lord; for in the Lord Jehovah is everlasting strength. O Lord, our Lord, other gods besides Thee have had dominion over us; but by Thee only will we make mention of Thy name. Then, once more: there is good hope that we shall be able to stand in the day of Christ if we are of those who are waiting for, and hastening to, and desiring His appearing. (D. Moore, M. A.)
Who shall be able to stand in the last judgment
There will assuredly come a day of judgment. The material universe symbolically prophecies some such a moral crisis in the history of man. The flowing river, the growing plants, the breathing tribes, the planetary systems, all tend to a crisis. The unremitting increase from age to age in the human family, viewed in connection with the limited capacity of this planet to sustain animal existence, irresistibly indicates some such a turning point in human history. The universal and concurrent references of the human conscience through all ages and lands, give a high probability to the dawn of such a moral juncture. The Bible settles the question. The sentence preceding the text calls it a great day. It will be great, on account of the number and variety of the moral beings that will be assembled together; great, on account of the results which will then be effected–redemptive providences ended, and the agencies of a righteous retribution brought into full play; great, on account of the thrilling interest it will awake through all the realms of moral existence the universe over; great, on account of the Divine glories that will then be displayed. But our point now is–Who shall be able to stand on that day? In order to illustrate this solemn question I shall suppose a case. What under a legal charge could enable you to look calmly forward to the coming day of trial, feeling that you could stand? We can only conceive of seven things which would answer this purpose.
I. A consciousness of innocence and the power of showing that the charge has no foundation.
II. Assurance that the evidence will be found insufficient to convict. There will be–
1. The omniscient Judge. He knows everything about you.
2. There will be present the persons to whom and through whom you have sinned.
3. Then there will be conscience within you bearing the strongest testimony against you.
III. A feeling that the crime with which you are charged is very insignificant. No. Sin, believe me, is no trifling matter.
1. Think of it in its relation to God. It is a violation of the most righteous laws, for He is your Sovereign. It is a violation of the highest trust; for He is your Proprietor, and you are His stewards. It is a violation of the most wonderful love. He is your loving Father–your merciful Redeemer.
2. Think of it in its bearing on yourself and on the universe. One sinner destroyeth much good. This then will not serve you, will not enable you to stand in the judgment. Another thing that might answer the purpose in the supposed case is:–
IV. A felt capability of proving that the crime was committed accidentally, not by purpose.
V. Faith in the sympathy of the whole court in your favour.
VI. An ability to prove that you have rendered signal service to the state.
VII. The assurance that some one has successfully interposed between you and the superior authority. On the pages of the Bible I find written in sunbeams, that in consequence of what Christ has done, and is willing to do, for us as sinners, we may escape the sad consequences of our sins, and stand triumphantly in the Day of Judgment. (Homilist.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. The kings of the earth, c.] All the secular powers who had endeavoured to support the pagan worship by authority, influence, riches, political wisdom, and military skill with every bondman-all slaves, who were in life and limb addicted to their masters or owners.
And every freeman] Those who had been manumitted, commonly called freedmen, and who were attached, through gratitude, to the families of their liberators. All hid themselves-were astonished at the total overthrow of the heathen empire, and the revolution which had then taken place.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A terror shall fall upon all sorts of men, high and low; and, like men affrighted, they shall seek for themselves hiding places, where they can think themselves most secure: see Isa 2:19.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. kings . . . hid themselvesWherewas now the spirit of those whom the world has so greatly feared?[BENGEL].
great menstatesmen andhigh civil officers.
rich men . . . chiefcaptainsThe three oldest manuscripts, A, B, C, transpose thus,”chief captains . . . rich men.”
mightyThe three oldestmanuscripts, A, B, and C read, “strong” physically (Ps33:16).
inliterally “into”;ran into, so as to hide themselves in.
dens“caves.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the king’s of the earth, and the great men,…. The Roman emperors, and other principal magistrates, governors of provinces and cities:
and the rich men; among the commonalty; these three may design perhaps more particularly the emperors, nobles, and senate of Rome: and
the chief captains; or captains of thousands, that had the command of the Roman legions
and the mighty men; the soldiers that were under them, men of strength, courage, and valour;
and every bondman, and every freeman; which takes in all the inhabitants of the Roman empire, of every state and condition, and which was an usual distinction among the Romans: these
hid themselves in the dens, and in the rocks of the mountains; where, through their cruel persecutions, they had forced multitudes of Christians to flee, and therefore, “lex talionis”, the law of retaliation was righteously inflicted on them; and not to take notice of any other, this was remarkably true of their kings or emperors Dioclesian and Herculius Maximianus, who were emperors together, in the height of their imperial glory and grandeur, the one being at Nicomedia, and the other at Milan, did, on one and the same day, of their own accord, abdicate the empire, and divested themselves of their imperial crown and government, and retired to a private life; pretending in public, that old age, and the weight of business, were the cause, but to their friends they owned, that it was through despair, because they could not extinguish the Christian religion p. Some ascribed this to frenzy and madness q; but the true reason was, that the wrath of the Lamb was let into their consciences, and which they could not bear, and which obliged them to take this step, to the amazement of the whole world. Maximinus, who succeeded them, being overcome by Licinius, laid aside his imperial habit, and hid himself among the common people, and skulked about in fields and villages r. Maxentius, another emperor, fled from Constantine, the instrument of the wrath of the Lamb, and the pouring it out upon his enemies, and fell into the river Tiber, from the Mylvian bridge, where he perished; and which was the very place in which he had laid snares for Constantine s.
p Contur. Magd. cent. 4. c. 16. p. 909. Vid. Eutrop. l. 9. q Euseb. Hist. l. 8. c. 13. & de Vita Constantin. l. 5. c. 25. r lb. l. 9. c. 10. s Ib. c. 9. & de Vita Constant. l. 1. c. 38. Vid. Aurel. Victor. de Caesaribus.
Fuente: John Gill’s Exposition of the Entire Bible
The princes ( ). Late word from the superlative , in LXX, Josephus, papyri, in N.T. only in Mark 6:21; Rev 6:15; Rev 18:23, for the grandees, the persecuting proconsuls (Swete).
The chief captains ( ). The commanders of thousands, the military tribunes (Mark 6:21; Mark 19:18).
The rich ( ). Not merely those in civil and military authority will be terror-stricken, but the self-satisfied and complacent rich (Jas 5:4f.).
The strong ( ). Who usually scoff at fear. See the list in Rev 13:16; Rev 19:18. Cf. Lu 21:26.
Every bondman ( )
and freeman ( ). The two extremes of society.
Hid themselves in the caves and in the rocks of the mountains ( ). Based on Isa 2:10; Isa 2:18. First aorist active indicative of with the reflexive pronoun. For the old word see Matt 21:13; Heb 11:38. is the uncontracted Ionic form (for ) of the genitive plural of (mountain).
Fuente: Robertson’s Word Pictures in the New Testament
Of the earth. See on verse 10.
Great men [] . Rev., princes. See on high captains, Mr 6:21 Chief captains [] . See on Mr 6:21, and on centurion, Luk 7:2.
The mighty [ ] . The best texts read oiJ ijscuroi. Rev., the strong. For the difference in meaning, see on the kindred words dunamiv and ijscuv might and power, 2Pe 2:11.
Every free man. Omit every, and read as Rev., every bondman and free man.
In the dens [ ] . Rev., caves. The preposition eijv into implies running for shelter into.
Rocks [] . See on Mt 16:18.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the kings of the earth,” (kai hoibasi leis tesges) “Even the kings of the earth,” the majestic rulers of earth – Seven types of men with fear-gripped souls, terrified and in panic faced with the indignation of God, cried, but it was too late, Pro 1:22-31; Rom 2:4-9.
2) “And the great men,” (kai hoi megistanes) “And the great ones,” celebrities, persons of earthly prestige and influence, princes, courtiers of high degree in political life.
3) “And the rich men,” (kai hoi plousiou) “And the rich or wealthy ones,” like the rich man in hell who prayed and pled too late, Pro 27:1; Pro 29:1; Luk 16:19-31.
4) “And the chief captains,” (kai hoi chiliarchoi) “And the high-standing, ruling, high-ranking captains,” as Pharaoh, who in defiance of God, was drowned in the Red Sea, Exo 14:18-28; Exo 15:4.
5) “And the mighty men,” (kai hoi ischuroi) “And the strong (the olympic or athletic type) ones,” those possessing great body strength and agility, who waited too long to flee to God, Heb 4:7.
6) “And every bondman,” (kai pas doulos) “And all servants,” all whose livelihood is from their own toil, who yet, were slaves of Satan and sin; terror gripped their souls too, Pro 14:12.
7) “And every free man,” (kai eleutheros) “And every free, independent, or earthly liberated person; free-born in the sense of not being an earthly slave; yet in bondage to sin having rejected the Christ, cry, but too late, Pro 1:22-30.
8) “Hid themselves in the dens,” (ekrupson heautous eis ta spelaia) “Hid themselves in the caves,” or “themselves crept into the caves,” like wild animals fleeing in fear for their lives, 1Jn 4:18; Heb 2:14-15.
9) “And in the rocks of the mountains,” (kai eis tas petras ton oreon) “And themselves they hid (crept) into the rocks,” in fear and terror, as their souls had been all their lives Heb 2:15; Isa 57:20-21.
Fuente: Garner-Howes Baptist Commentary
(15-17) And the kings . . .Translate, And the kings of the earth, and the magnates, and the commanders of hosts, and the wealthy, and the strong, and every man, bond and free, hid themselves (going) into the caves and into the rocks of the mountains; and say to the mountains and to the rocks, Fall on us, and hide us from the face of Him that sitteth upon the throne, and from the wrath of the Lamb: for the day, the great (day) of His wrath came (or, is come); and who is able to stand? In the list of the great ones here we may notice the descending orderkings, magnates or statesmen, generals, rich men, strong men, bond and free men. The terror strikes into every class: monarchs and their advisers, the statesmen and diplomatists, the commanders of troops, the merchant princes, the men of ability, as well as the obscurer orders of society. Neither royalty, nor rank, nor force of arms, nor opulence, nor talent, nor strength, either of intellect or frame, avail in that crisis; neither does insignificance escape in that day when God brings to light the hidden things. The tests of God are spiritual, as the weapons of Gods war are not carnal. Men who have relied upon wealth, rank, or power, have prepared themselves against one form of trial, but find themselves unarmed in the day of spiritual testing. Like Macbeth, they are unable to fight with the unexpected shape which haunts them. They would rather meet the bodily foe, who would dare them to the desert with a sword.
Thus in the final day of judgment the revealing of the spiritual order of all life will confound men whose minds have been blinded by their entire absorption in world-splendours and world-powers. Nor is it merely the unveiling of the forgotten spiritual order which will confound them. The advent is of a Person. It is more than the manifestation of the kingdom of Him who all this while had been King on His throne, and whom they had forgottenit is the revealing of Gods Son from heaven. It is not without significance that He is described as the Lamb. In that day of His wrath, it is not as a Judge who has laid aside the tokens of His humiliation and suffering: it is as the Lamb. He whom they now shrink from is He who came meek as a lamb, gentle, pure, and suffering on their behalf. He whom they now behold with dismay is He whom they treated with neglect, and whose love they spurned.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Beginning with kings, and courtiers, and millionaires, and descending through all ranks, even to the slaves, our seer pictures the terror of all the profane race. His crown cannot save the king or emperor; the profane great men, whether railway kings, or statesmen, or philosophers, or literati, alike tremble.
Rich men Whether profane merchant princes, or bank presidents, or stock gamblers, are unable to buy salvation at any price.
Chief captains Profane military conquerors, great generals, heroic admirals and commodores, are all alike cowards before the wrath of the Lamb.
Hid themselves In the yawning dens and under the projecting rocks produced by the convulsions, they vainly seek protection from Him who convulses.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the kings of the earth, and the princes, and the chief captains, and the rich, and the strong, and every bondman and freeman, hid themselves in the caves and in the rocks of the mountains. And they say to the mountains and to the rocks, “Fall on us and hide us from the face of him who sits on the throne, and from the wrath of the Lamb. For the great day of His wrath has come, and who shall be able to stand?”.’
Here we do have the culmination of world history. When the third horseman rode out the rich were not over-affected, but now all are involved. There is no hiding place. King and commoner, rich and poor, free man and slave, all are involved. It is the day of God. Earthquakes are great levellers, and men have often taken refuge in natural shelters when their own have been collapsing. But this one is perhaps the one beyond all earthquakes, the coming of the wrath of the Lamb.
This description is taken from Isa 2:20-21. There it speaks of the great and final Day of the Lord when the glory of His majesty is revealed, and men hurl away their idols and hide themselves from the wrath of God. It is thus the time of final reckoning.
All this parallels the words of Jesus which follow His similar description of activity in sun moon and stars. ‘Then shall appear the sign of the Son of Man in heaven, and then shall all the tribes of the earth mourn’ (Mat 24:30). And it will be followed, as the remainder of Revelation makes clear, by ‘and they will see the Son of Man coming on the clouds of Heaven with power and great glory, and he will send out his angels with a great sound of a trumpet and they will gather together his chosen ones from the four winds, from one end of heaven to the other’ (Mat 13:30-31). The difference here is that John is emphasising the negative side, (often, be it noted, stressed by Jesus) and that is that for those who are not of the chosen, that day is one of fear and terror, for it is the day when God’s anger against sin will reach its culmination. (He will describe the positive later).
Thus the ‘great day of Their wrath’ is the ultimate outworking of the final ‘day of the Lord’ (period of the Lord’s judgment) forecast in the Old Testament. This great wrath is mentioned at the time of the seventh trumpet, linked with the judgment day (Rev 11:18), it is mentioned in Rev 14:10, again linked with God’s final judgment and its consequences, it is mentioned in Rev 14:19 of the angel putting in the sickle and reaping, which our Lord used as a description of the day of judgment, it is used of God’s final dealings with the nations and with ‘Babylon’ (Rev 16:18-19), and it is used of the coming of Christ as judge (Rev 19:15). The sixth seal therefore climaxes with the coming of the Judge to make known His final wrath against sin, the great day of His wrath.
Final note on the wrath of God.
We should, however, note that the Day of His wrath is not the beginning of the revelation of the wrath of God. The wrath of God has been revealed through history. It was already revealed in Paul’s day. ‘The wrath of god is revealed from Heaven against all ungodliness and unrighteousness of men who by their unrighteousness hold down the truth’ (Rom 1:18). And that it will be made manifest in a restrained way through history the first five seals, trumpets and bowls demonstrate. The opening of the seven-sealed book is itself a manifestation of the wrath of God. So this final ‘Day of His wrath’ will certainly be preceded by manifestations of that wrath, and indeed is specifically stated of the seven plagues (Rev 15:1; Rev 15:7; Rev 16:1). This latter reminds us that we must not just read everything in Revelation as referring to the final ‘wrath of God’. Much of it reveals God’s continual wrath against sin throughout history. That is one message of Revelation, that God’s wrath is revealed constantly through history, although with restraint, while in the last day of judgment there will be no restraint. For the wrath of God is not just a final outburst against sin, it is the continual attitude of a holy God to the manifestation of sin. It is a reminder that God hates sin. And the only reason it is not full applied immediately is because of His merciful restraint (2Pe 3:8-10).
End of note.
‘Who will be able to stand?’ We are given the answer in the next chapter.
Preliminary Note Concerning The Seventh Seal.
The events described in the seven seals occur in parallel with the other six seals, unfolding different aspects of what future history will produce. That the seventh seal that is yet to be opened does not follow on chronologically from the other six seals is clear first of all from the fact that the sixth seal has taken us right on to the second coming of Christ, to the day of His wrath, and the indication is that that is the day of judgment itself. The kings and people are in despair because there is no more time. That is certainly the impression that John intends to give.
So the seventh seal is rather describing what will occur at the same time as the events in the other six seals progress. The events in all seven seals go on together up to the end of the age. Thus the seventh seal will further illuminate what is happening during the period described in the six seals, and will clearly demonstrate their extension beyond 70 AD. For what Revelation, and the opening of the seven seals, is unfolding, is the whole of what was written in the sealed book in one great panorama. What occurs in the following chapters thus occurs during the periods described in the other seals, and will illuminate further what is meant by the apocalyptic imagery of the sixth seal. .
EXCURSUS ON THE MEANING OF APOCALYPTIC LANGUAGE.
When reading these apocalyptic descriptions we must learn to ask ourselves genuinely what the words spoken would mean to the readers of the time, for that is what they also meant to the writer. Language which is patently used with a high degree of symbolism must not be taken too literally. This is very much the situation here. This is apocalyptic language, language which vividly symbolises dramatic events, but what does it intrinsically mean?
In these circumstances it is vital to compare Scripture with Scripture, for what better authority is there then that? And fortunately for us, if we are willing to see it, Scripture itself provides us with a solution.
In the apocalyptic discourse of Jesus outlined above both Matthew and Mark use descriptions very similar to these in Revelation. As we have seen, however, Luke puts it somewhat differently. He starts (but in abbreviated form) with ‘the sun, moon and stars’, for he wishes to be faithful to the original idea, and he finishes with ‘for the powers of the heavens shall be shaken’ (Rev 21:26; compare Mat 24:29; Mar 13:25), which demonstrates that he is referring to the same part of the discourse, but he realises that the language may lead his more prosaic readers astray. So in between he interprets the apocalyptic language.
Whether we take this as his explanation or as the explanation of Jesus does not affect the issue, either way we learn that the apocalyptic language of darkened sun, unlit moon and falling stars refer to ‘distress of nations in perplexity for the roaring of the sea and the billows, men fainting for fear and for expectation of things that are coming on the world’ (Rev 21:25-26). The language is still somewhat picturesque and metaphorical, but solidly down to earth. He is pointing out that the extravagant metaphors refer to political and social, as well as heavenly, upheaval and man’s consequent panic and fear. And it should be noted that John confirms that interpretation here, for he goes on to describe just such situations.
In fact most of the apocalyptic language he uses here is directly borrowed so let us look at:
The Background to and Sources of the Apocalyptic Imagery.
‘There was a great earthquake. And the sun became black as sackcloth of hair, and the whole moon became as blood, and the stars of the heaven fell to the earth, as a fig tree casts its unripe figs when it is shaken by a great wind. And the heaven was removed as a scroll when it is rolled up, and every mountain and island were moved out of their places’. The description of the sun as black as sackcloth comes from a combination of Isa 50:3, ‘I clothe the heavens with blackness and I make sackcloth their covering’ with ‘the sun will be darkened in her going forth’ (Isa 13:10), ‘the sun and the moon will be darkened’ (Joe 2:10), ‘the sun shall be turned into darkness (Joe 2:28), and ‘I will cover the sun with a cloud’ (Eze 32:7). See also ‘the sun shall be darkened’ ( Mat 24:29; Mar 13:24).
‘The whole moon became as blood’ comes from ‘the moon (will be turned) into blood’ (Joe 2:28), compare ‘the moon will not cause her light to shine’ (Isa 13:10), ‘the moon will not give her light’ (Eze 32:7; Mat 24:29; Mar 13:24). Indeed the moon turning into blood is a description regularly used through history of natural phenomena such as eclipses which can make the moon appear red. Both these phenomena can be the result of natural causes, and both are constantly linked with political unrest and social upheaval, both in the Bible and in other literature. When men are in fear they see even the heavens as affected by their difficulties.
‘The stars of heaven fell to the earth’ can be compared with ‘I saw a star from heaven fallen to the earth (Rev 9:1), ‘and his tail draws the third part of the stars of heaven, and cast them to the earth’ referring to the fall of angels (Rev 12:4) and (of the little horn) ‘it waxed great even to the host of heaven, and some of the host and of the stars it cast down to the ground and trampled on them’ (Dan 8:10) spoken of Antiochus Epiphanes attacking the gods of other nations.
For mention of the stars as a whole we have, ‘the stars of heaven and the constellations of it will not give their light’ (Isa 13:10), ‘I will cover the heaven and make the stars of it dark — all the bright lights of heaven will I make dark over you and set darkness on your land’ (Eze 32:8), ‘the stars withdraw their shining’ (Joe 2:10), and ‘the stars shall fall from heaven’ (Mat 24:29; Mar 13:24). Here in Revelation the fall of the angels is almost certainly in mind (Rev 8:8; Rev 8:10; Rev 9:1; Rev 10:4 with 9), with the consequent effects on earth.
For ‘the heaven removed as a scroll’ and ‘as a fig tree casts its unripe figs’ see ‘all the host of heaven shall be dissolved and the heavens shall be rolled together as a scroll, and all their host shall fade away as the leaf fades from the vine, and as a fading leaf from a fig tree’ (Isa 34:4). This latter specifically refers to God’s judgment on Edom and their neighbours, so that it was not seen as literally happening, and did not refer to the end times. It was metaphorical for the devastation they would suffer.
The apocalyptic language in Ezekiel 32 (especially compare Eze 32:7 and Eze 32:8 with Eze 32:9 and Eze 32:10) has specifically in mind the downfall of Pharaoh and of Egypt at the hands of the Babylonians, including the surrounding nations. It is then followed by a description of the fate of other nations. There is nothing to indicate that it is specifically related to ‘the day of the Lord’ or to a period called ‘the end times’. These nations did suffer these fates historically and we must hesitate before we assume that fulfilment in history is so irrelevant that we must push everything into the context of the ‘end times’.
Isaiah 13-14 (see Isa 13:10; Isa 13:13) refers to the downfall of Babylon, and while the language is extravagant it is specifically said to be related to the Medes (Isa 13:17) which was historically correct, but in this case there is a movement on to later times for in Isa 13:19-22 the prophet ‘sees’ beyond the times in which he lives to the final destruction of Babylon, when it will be destroyed to rise no more, which would occur a few hundred years later. From its earliest history (Gen 11:9) Babylon was a symbol greater than itself, (like Rome later), and therefore its final doom was to be total. In the end the prophet knew that this was what must happen. What he did not know was when or how.
Isaiah 34 (see Isa 34:4) refers to the downfall of Edom and ‘all the nations’ i.e. the nations around Edom who have troubled Israel, specifically the people of His ‘curse’, assigned to destruction (Isa 34:5) as is evidenced by the fact that the rest of ‘the nations’ do not take part but are called in to witness the event – Isa 34:1. While it refers to the day of the Lord’s vengeance it is revenge on Edom for their behaviour towards Israel (Isa 34:8). It is not said to be in the end times, nor is there any reason for suggesting that it is (except to those who quite unreasonably put ALL prophecy in the last days).
Although he goes on to describe its punishment in apocalyptic terms, ‘its streams will be turned into pitch, and its dust into brimstone, and its land shall become burning pitch. It shall not be quenched night nor day, its smoke shall rise for ever, from generation to generation it shall lie waste, none shall pass through it for ever and ever’, yet that this is not to be taken too literally even here is evidenced by the abundant wild life which will then occupy it (Isa 34:11-15) which demonstrates quite clearly that we are not to take the language literally. It is the language of apocalyptic judgment. Like the language about Babylon it contains within it the recognition that all man’s rebellion can finally only end in total destruction. In that sense only it indirectly applies to the end times.
The latter part of Joel 2 is a different case. It is specifically referring to the end times, for it refers to the final restoration of God’s people. But as we have seen Peter applies the words to his own day (Act 2:19-21) (which of course he describes as ‘the last days’ (Act 2:17); ‘the end of the times’ (1Pe 1:20); compare Heb 1:1-2). And Joel’s apocalyptic language (Joe 2:30-31) is echoed by Jesus of activity which certainly commences in 1st century AD (Mat 24:29; Mar 13:24-25; Luk 21:25-26).
Thus similar terminology is used of local historical events and of the end times. It is used of the attacks of Antiochus Epiphanes (2nd century BC) on other nations and their gods, and it is used of the fall of angels. It is used of historical judgments on Egypt, Edom, and Babylon, and it is used of the days of the early church. It thus has widespread reference. Its aim is usually to presage dreadful events on earth.
A clear example of this use of such language is found in Hag 2:21-22. Here the prophet is referring to the establishment of the kingship of Zerubbabel (v. 23), and God says, ‘I will shake the heavens and the earth, and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations, and I will overthrow the chariots and those who ride in them, and the horses and their riders shall come down, every one by the hand of his brother’.
Here again the shaking of heaven and earth refers to political events which in this case will establish the kingdom of Zerubbabel and result in the downfall of his enemies. (Of course it is easy to dismiss what the Bible actually says and airily say ‘Oh, this clearly refers to the end times’. But if Biblical texts are to be treated like that there is nothing further we can say. The Bible is on the side of the conservative interpreter and refers it to Zerubbabel). Compare also the description of the then approaching destruction of Jerusalem and exile in Jer 4:23-31. There too the mountain trembled, the heavens became black, and the people hid in the mountains.
Our Lord Himself referred these images primarily to the events during and after the destruction of Jerusalem and the Temple, when there were indeed convulsions for the peoples of that area. However, as demonstrated here in Revelation, the future as a whole was in view, and part of His discourse does seem to take in wider events, so that we can justifiably include reference to future times as history repeats itself. He knew that the fall of Jerusalem would lead on to wide political turmoil and He knew that ‘wars and desolations were determined to the end of time. And He did not know at that point the time of His coming. Thus He encompasses it all in this brief but vivid description. In a similar way Peter, having been through the trauma of Jesus’ arrest and crucifixion, applied Joel’s language to that period (Act 2:19-21)).
What Did John Have in Mind in its Use in Revelation?
In view of what follows in the book it is safe to say that he certainly has in mind awesome political events. That is what his book is about. In the first place it refers to the power of Rome, its demands to worship for itself and its emperors, its persecution in terrible ways of God’s people, and its inevitable final destruction, when the world did seem to many to be collapsing. It is difficult for us to understand how men at the time did see the fall of Rome, which many had believed could never happen. (It is true that by then Rome had theoretically been ‘Christianised’ but it was hardly Christian).
But it also has in mind, as it makes clear, (although John probably saw the two as being together), the events which lead up to the Second Coming of Christ. At many times in history there have been unusually cataclysmic events, political and social upheaval, often seen as connected with signs in the heavens, and at those times the people of God have found comfort from this book, for it enable them to recognise that all was not out of control.
And such cataclysmic events will continue. Right until the end there will indeed be similar events as sections of the Old and New Testaments make clear. These too the Revelation prepares us for. For whenever the people of God are persecuted, the book comes into its own. Whether it be the power of Rome in the first centuries, the activities of invading hordes, the rise of Islam through the power of the sword, the political and religious machinations of popes, cardinals and kings and other tyrants in the middle ages or of future religious and political tyrants, the truth is the same. God will watch over His own, will bring the activities of tyrants and those who support them to a deserved end, and will finally bring all to a conclusion in triumph.
Furthermore, as we shall see through the book, it does have in mind the activities of heavenly powers as they affect events on earth. John reveals that while cataclysmic events are going on earth they are greatly affected by activities in the spiritual realm. World history, he tells us, has been greatly affected by the things that are not seen.
And the final result of these events as they occur will be, as described in Rev 6:15-17, a terror struck world in the face of the wrath of God and of the Lamb as men realise they have to face God’s judgments. Whether it will also result in equally awesome events in nature, bringing the world to a vivid end, which may seem likely, will be revealed in the final day.
Thus at the end of chapter 6 we have reached the final moments of world history as the world becomes aware that Christ is coming to bring them into judgment.
End of Excursus.
Fuente: Commentary Series on the Bible by Peter Pett
15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
Ver. 15. And the kings of the earth ] Who came in to help their gods against the mighty, against Constantine, Theodosius, &c., that threw out their priests, and pulled down their temples. These kings and grandees were Maximianus, Maximinus, Maxentius, Galerius, Licinius, Jullanus, &c., and their complices, who were routed, ruined, and driven into holes and corners by the Christian emperors, and afterwards so pursued by divine justice, that they came to shameful ends. Diocletian poisoned himself, Maximinian hanged himself; Maximinus likewise and Maxentius became their own executioners; Galerius died of a loathsome disease; Julian had his death wound from heaven, and died raving and blaspheming. (Euseb. Hist., Item de Vita Const.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 6:15-17 . Note the sevenfold description of the effect produced on humanity (Rev 19:18 , cf. Rev 13:16 ), the Roman (= tribuni), the riches and rank of men ( . a dramatic touch = defiant authority, like Mrs. Browning’s Lucifer: “strength to behold him and not worship him, Strength to be in the universe and yet Neither God nor God’s servant”; see especially Ps. Sol. 15:3, 4), the distinction of slaves and free as a pagan, never as an internal Christian, division; also the painting of the panic from O.T. models (reff.). Those who are now the objects of dread, cower and fly to the crags and caves a common sanctuary in Syria ( cf. Introd. 8). Mr. Doughty describes a meteoric shock in Arabia thus: “a thunder-din resounded marvellously through the waste mountain above us; it seemed as if this world went to wrack. The most in the mejlis were of opinion that a ‘star’ had fallen” ( Ar. Des. i. 462, 463). The Hosean citation ( cf. Jer 8:3 ) here, as in Luke, gives powerful expression to the dread felt by an evil conscience; even the swift agony of being crushed to death is preferable to being left face to face with the indignation of an outraged God. To stand ( cf. Luk 21:36 ) is to face quietly the judgment of God (1Jn 2:28 ), which is impossible except after a life which has resolutely stood its ground (Eph 6:13 ) amid reaction and served God (Rev 6:10-11 ). The panic of kings, etc., is taken from the description of the judgment in Enoch 62 63, where before the throne of messiah “the mighty and the kings” in despairing terror seek repentance in vain; “and one portion of them will look on the other, and they will be terrified, and their countenance will fall, and pain will seize them,” at the sight of messiah. In Apoc. Bar. xxv. also the approach of the end is heralded by stupor of heart and despair among the inhabitants of the earth, while a similar stress falls (i n Sap. 6:1-9 ) on kings, etc., and (in En. xxxvii. lxxi. generally) on the earth’s rulers. There is no need to suspect (16) as an editorial gloss (Vischer, Spitta, Weyland, de Faye, Vlter, Pfleiderer, von Soden, Rauch, J. Weiss, Briggs); it may be a characteristic touch designed to point the O.T. citation (for in 17 or in Rev 22:3 cf. 1Th 3:11 , 2Th 2:16-17 ), rather than a scribal or editorial insertion in what was originally a Jewish source.
The great day of God’s wrath has come, but the action is interrupted by an entre-acte in 7, where as in Rev 10:1 to Rev 11:13 , the author introduces an intermezzo between the sixth and the seventh members of the series. A change comes over the spirit of his dream. But although this oracle is isolated by form and content from its context, it is a consoling rhapsody or rapture designed to relieve the tension by lifting the eyes of the faithful over the foam and rocks of the rapids on which they were tossing to the calm, sunlit pool of bliss which awaited them beyond. They get this glimpse before the seventh seal is opened with its fresh cycle of horrors. The parenthesis consists of two heterogeneous visions, one (Rev 6:1-8 ) on earth and one (Rev 6:9-17 ) in heaven. The former (and indeed the whole section, cf. the of 9) is an implicit answer to the query of Rev 6:17 , ; it is an enigmatic fragment of apocalyptic tradition, which originally predicted ( cf. Eze 9:1 f.) God’s safeguarding of a certain number of Jews, prior to some catastrophe of judgment (“Cry havoc, and let slip the winds of war!”) upon the wicked. The chapter is not a literary unit with editorial touches (Weyland, Erbes, Bruston, Rauch), nor is 9 17 a continuation of 6. (Spitta). Rev 6:1-8 are a Jewish fragment incorporated ay the author, who writes 9 17 himself (so, e.g. , Vischer, Pfleiderer, Schmidt, Porter, Bousset, von Soden, Scott, Wellhausen). The fact that a selection, and not the whole, of the Jews are preserved, does not (in view of 4 Esdras) prove that a Jewish Christian (Vlter, J. Weiss) must have written it. The scenery is not organic to John’s proper outlook. After Rev 6:8 he shows no further interest in it. The winds are never loosed. The sealing itself is not described. The sealed are not seen. An apparent allusion to this remnant does occur (Rev 16:1 ), but it is remote; John makes nothing of it; and the detached, special character of Rev 7:1-8 becomes plainer the further we go into the other visions. The sealed are exempted merely from the plague of the winds, not from martyrdom or persecution (of which there is no word here); one plague indeed has power to wound, though not to kill, them (Rev 9:4-5 ). The collocation of the fragment with what precedes is probably due in part to certain similarities like the allusions to the wind (Rev 6:13 ), numbering (Rev 6:11 ), and the seals (Rev 6:1 f.). The real problem is, how far did John take this passage literally? This raises the question of the relationship between 1 8 and 9 17; either ( a ) both are different forms of the same belief, or ( b ) two different classes of people are meant. In the former event ( a ) John applies the Jewish oracle of 1 8 to the real Jews, i.e. , the Christians, who as a pious remnant are to be kept secure amid the cosmic whirl and crash of the latter days (Rev 6:12-17 , cf. Rev 3:10 and the connexion of Nah 1:5-7 ). The terror passes and lo the saints are seen safe on the other side (Rev 6:9-17 ). This interpretation of Christians as the real Israel or twelve tribes is favoured not only by early Christian thought ( cf. 1Pe 1:1 , Jas 1:1 , Herm. Sim. ix. 17), but by the practice of John himself ( e.g. , Rev 18:4 ). Here as elsewhere he takes the particularist language of his source in a free symbolic fashion; only, while the archaic scenery of 1 8 suffices for a description of the safeguarded on earth, he depicts their beatified state (Rev 6:9-17 ) in ampler terms. The deeper Christian content of his vision implies not deliverance from death but deliverance through death. His saints are not survivors but martyrs. Hence the contrast between 1 8 and 9 17 is one of language rather than of temper, and the innumerable multitude of the latter, instead being a supplement to the 144,000, are the latter viewed after their martyr-death under a definitely Christian light. The O.T. imagery of 1 8 mainly brings out the fact that the true Israel (Gal 6:16 ) is known and numbered by God; not one is lost. The alternative theory ( b ) holds that in taking over this fragment and adding another vision John meant Jewish Christians by the 144,000. The latter identification (so, e.g. , Prim., Vict., Hausrath, Vischer, Spitta, Hirscht, Forbes, Bousset) is less probable, however, in view of the general tenor of the Apocalypse ( cf. Introd. 6), for the usual passages cited as proof ( cf. notes on Rev 14:1 f., Rev 21:12 ; Rev 21:24 ) are irrelevant, and while John prized the martyrs it is incredible that 9 17 was meant to prove that martyrdom was required to admit Gentile Christians even to a second grade among the elect (Weizscker, Pfleiderer). A Jewish Christian prophet might indeed, out of patriotic pride, regard the nucleus of God’s kingdom as composed of faithful Jews, without being particularist in his sympathies. Paul himself once held this nationalist view (Romans 9-11.), but it is doubtful if it represented his final position, and in any case the general conception of the Apocalypse (where Christians are the true Jews, and where particularist language is used metaphorically, just because literally it was obsolete) tells on the whole in favour of the view that 9 17 represents 1 8 read in the light of Rev 5:9 (so, e.g. , de Wette, Bruston, Porter, Wellhausen, and Hoennicke: das Judenchristentum , 194 f.). Only, the general description of redeemed Christians in Rev 5:9 is specifically applied in Rev 7:14 to the candidatus martyrum exercitus . Here as elsewhere John apparently conceives the final trial to be so searching and extensive that Christians will all be martyrs or confessors. The wonderful beauty of 9 17, whose truth rises above its original setting, requires no comment. It moved Renan (479, 480), after criticising “le contour mesquin” of the Apocalypse in general, to rejoice in the book’s “symbolical expression of the cardinal principle that God is, but above all that He shall be . No doubt Paul put it better when he summed up the final goal of the universe in these words, that God may be all in all . But lor a long while yet men will require a God who dwells with them, sympathises with their trials, is mindful of their struggles, and wipes away every tear from their eyes .”
Fuente: The Expositors Greek Testament by Robertson
the kings of the earth. See App-197. As regards the social fabric, the present conditions will exist when the Lord comes.
great men. Greek. megistanea. Only here; Rev 18:23. Mar 6:21.
men, man = ones, one.
mighty. Greek. ischuros (with the texts). As in Rev 19:18. Compare App-172.
bondman. App-190.
every. Omit.
Fuente: Companion Bible Notes, Appendices and Graphics
the kings: Rev 18:9-11, Rev 19:13-21, Job 34:19, Job 34:20, Psa 2:10-12, Psa 49:1, Psa 49:2, Psa 76:12, Psa 110:5, Psa 110:6, Isa 24:21, Isa 24:22
hid: Jos 10:16, Jos 10:17, Jdg 6:2, 1Sa 13:6, Isa 2:10, Isa 2:19, Isa 42:22, Mic 7:17, Heb 11:38
Reciprocal: Num 16:34 – fled Deu 28:66 – General Deu 29:10 – General Jos 8:20 – and they had Jos 10:2 – they feared Jdg 8:12 – took Jdg 20:41 – were amazed 2Ki 7:6 – the Lord 2Ki 21:12 – whosoever 2Ch 15:13 – whether small 2Ch 32:21 – the leaders Job 13:20 – hide myself Job 18:11 – Terrors Job 30:6 – dwell Job 34:22 – no Psa 68:12 – Kings Pro 1:27 – your fear Isa 2:9 – the mean Isa 5:15 – the mean Isa 10:3 – And what Isa 33:14 – sinners Jer 4:29 – they shall go Jer 16:6 – the great Jer 16:16 – every mountain Jer 46:5 – and their Jer 49:8 – Flee Jer 50:30 – all her Eze 7:18 – and horror Eze 32:32 – General Dan 5:9 – greatly Nah 3:11 – thou shalt be hid Nah 3:18 – nobles Zep 1:14 – the mighty Heb 10:27 – a certain Jam 5:1 – ye Rev 1:7 – and all Rev 11:18 – and thy Rev 13:16 – free Rev 19:18 – of all
Fuente: The Treasury of Scripture Knowledge
Rev 6:15. The various great persons named in this verse are the men in high position who had been holding uninterrupted sway over their people. As they began to see the fading of their domination it filled them with terror. Such an attitude is symbolized by an attempt to find hiding places in dens and among the rocks.
Rev 6:16. In their state of fear they would prefer being put out of the conflict, even if the mountains would tumble down upon them. Hide us . . . from the face of the Lamb. These men who had held sway for so long were made to realize that the change was brought about by the influence of the religion their emperor had espoused.
Comments by Foy E. Wallace
Verses 15-16.
7. “And the kings of the earth, and the great men . . . said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne. . . . For the great day of his wrath is come; and who shall be able to stand?”–Rev 6:15-16.
This is a quotation from Hosea describing the men of high places–kings, nobles, warriors, captains and conquerors– all of whom were to be humbled with men of low station, calling to the mountains for cover. In pronouncing doom on Jerusalem Jesus quoted Hos 10:8, as recorded by Luke: “Daughters of Jerusalem weep not for me but weep for your children. For behold the days are coming . . . they shall begin to say to the mountains ‘Fall on us’; and to the hills ‘cover us’.”–(Luk 23:28-30)
Since the quotation in Rev 6:16 and Luk 23:30 are from the same prophecy of Hos 10:8, it is the Lord’s own application of its fulfillment in those events surrounding the destruction of Jerusalem, and it is therefore solid evidence which cannot be controverted that the seals of Revelation are not now future.
Fuente: Combined Bible Commentary
Rev 6:15-17. (4) These verses contain the fourth and last member of the description. Of the persons on whom the terror of Gods judgments falls prominence seems to be given to the first, the kings. The words of the earth are associated with them, and the other appellations follow for the purpose of enlarging and completing the idea. The word earth must again be understood in its usual acceptation, not the neutral earth, but the earth as opposed to heaven, the seat of ungodliness and sin. The righteous have thus no place in the enumeration which follows; but the ungodly without exception, whatever their rank or station, are divided into seven groups in order to indicate that none escape. In alarm at the awful judgments which they behold immediately impending, they rush into the caves of the mountains and into the rents of their rocks, in order to seek not safety but destruction. The crushing of the rocks is nothing compared with appearing before Him who sitteth upon the throne, and before the wrath of the Lamb. The question has been asked, how it happens that these kings, etc., use the language of Christians in speaking as they do of Him that sitteth upon the throne and of the Lamb. But the answer is not to be found in the idea that we have in them the Church in its Laodicean state. The use of the word earth would alone forbid such an interpretation. We have rather here one of the most striking lessons both of the Apocalypse and of the Fourth Gospel,that those who reject Jesus shall have in this their chief element of condemnation, that they shall fully know what they have done. They shall believe, but believe to their destruction, not to their salvation. They have loved the darkness. At last they shall have light, but of what a kind! They shall see, as do the redeemed, Christs glory, but with this tremendous difference that, along with that sight, their eyes shall be opened to behold their own sin and folly in having rejected Him. The very fact that they are now compelled to use Christian language, to confess in trembling to the truths which they have hitherto scorned, is the most fearful element in their woe.
There remains still one question regarding the sixth seal which must be briefly noticed. Does it bring us down to the end of the world, to the final judgment; or does it not? One answer only can be given,that we reach here the beginning of the end. The use of the word great before day forbids the thought of judgments exhibited in phenomena of the worlds history which are either simply local or preparatory to the final issue. Nor, when the structure of the Apocalypse is taken into account, does it militate against this view that, when we come to the Trumpets and the Bowls, we shall have to go back to a point of time much earlier than that at which we stand, and that any thought of a continuous progression of the events of the book will thus be destroyed. To look for continuous progression is forbidden by the Apocalypse itself (see Introduction). With the sixth seal we reach the end, but the end is not yet described.
Fuente: A Popular Commentary on the New Testament
Observe here, That if this was meant of the Jews at the destruction of Jerusalem, it was exceeding dreadful, and bespake all sorts of men, from the highest to the lowest, to be under a most dreadful consternation, when they saw an inevitable vengeance coming upon them for crucifying Christ, and persecuting his members, which made them run into rocks, and call upon mountains to hide them: if it be applied to the judgment of the great day, it shows the justice of Christ in forcing those to call upon the mountains to hide them, who by persecution had driven his members to hide themselves in mountains, dens, and caves, of the earth: any sort of hope will be then in vain; neither greatness nor numbers will save any from misery and terror, when that day of vengeance is come.
Learn hence, That wicked men, how numerous, how powerful and strong soever, shall fall before the wrath and indignation of Christ; if when Christ appears like an angry Lamb the greatest in the world fall before him, what will they then do when Christ shall put on the fierceness and severity of a roaring lion? Mitissima sententia quae a mitussima judice denuntiatur. If the wrath of the Lamb cannot be borne, if the unbelieving kings and potentates of the earth shall be cast down at the sight of Christ, where shall the wicked and the sinner appear? If the wrath of a king be as the roaring lion, what will the wrath of God, an angry God, be?
Let us now be cast down at the sight of sin, and we shall not be cast down hereafter at the sight of God; but when others, at his appearance, cry to the rocks to cover them, and to the mountains to fall upon them, such as have seen sin to their abasement and humiliation, shall see a Saviour to their joyful satisfaction, and spend an eternity in the rapturous contemplation and ravishing fruition of him. Amen.
Fuente: Expository Notes with Practical Observations on the New Testament
Every class of wicked men will run to hide from the Lamb on his throne. This includes rulers, nobles, military leaders, rich, slaves, and freemen. Since similar language is used to describe other national calamities, it seems very possible that this is a description of God’s judgment against a great persecuting nation, or Rome. ( Hos 10:7-8 ; Isa 2:19 ; Mat 24:29-34 ; Luk 23:30 ) The question of verse 17 comes when God is about to destroy a people. ( Nah 1:1 ; Nah 1:6 )
Fuente: Gary Hampton Commentary on Selected Books
6:15 {10} And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
(10) The event of the sign before: that there is no man who will not be amazed at that worldwide upheaval, fly away in fear and hide himself in this verse, and wish to die, because of the exceeding horror of the wrath of God, and of the Lamb, at which before he was amazed. Now this confusion is not on the part of the godly but of the wicked, whose portion is in this life; Psa 17:14 . Not that sorrow which is according to God, which works repentance to salvation, of which a man shall never repent him, but that worldly sorrow that brings death; 2Co 7:9 as their wishes declare: for this history of the whole world, is separated from the history of the Church, as I have showed before. See Geneva “Rev 4:1”
Fuente: Geneva Bible Notes
The reaction of every category of humanity all over the world is amazing. It indicates that people’s perception of God and the Lamb in heaven will be far more terrifying to them than the physical consequences of this judgment. Whereas the martyrs cry, "Avenge us" (Rev 6:10), these unbelievers cry, "Hide us."
"What sinners dread most is not death, but having to stand before a holy and righteous God." [Note: Ibid., p. 456. Cf. Swete, p. 94.]
Literal interpretation does not rule out the use of hyperbole, which appears at this point. If all the mountains moved out of their places, there would be no places for people to seek to hide.