And 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.
The Triumph of the Victors over the Beast, Rev 15:2-8
2. a sea of glass mingled with fire ] Probably describes an optical appearance much like that of Rev 21:18; Rev 21:21. It gives no reason for doubting that this is the same sea of glass as in Rev 4:6: it is not till now that the Seer’s attention is specially directed to it, and he now describes it in more detail than before.
them that had gotten the victory over ] Lit. them that overcame [the same word as “him that overcometh” in chapters Rev 2:3 ] from : them that, as we might say, “fought their way clear of” all these dangers and temptations. R. V. “come victorious from.”
and over his mark ] Should be omitted.
stand ] Lit. standing.
on the sea ] Perhaps literally, for “a sea of glass” would of course be a solid support; or if not, they might walk upon the sea like their Lord, sustained by faith. But perhaps no more is meant than when we speak of a town lying “ on the sea:” this is supported by the fact that Israel sung the song of Moses on the shore, after their passage. And the Greek preposition used, though naturally translated “on,” is the same as in the phrase “stand at the door” in Rev 3:20.
harps ] As Rev 5:8, Rev 14:2: though the harpers here are not the same as in the first place nor (probably) as in the second.
Fuente: The Cambridge Bible for Schools and Colleges
And I saw as it were a sea of glass – In Rev 4:6, a similar vision is recorded – And before the throne there was a sea of glass, like unto crystal. See the notes on that passage. The sea of glass here means a sea clear, pellucid, like glass: an expanse that seemed to be made of glass. There it was entirely clear; here it is mingled with fire.
Mingled with fire – That is, a portion of the sea was red like fire. It was not all clear and pellucid, as in Rev 4:6, but it was as it were a tesselated expanse, composed in part of what seemed to be glass, and in part of a material of a red or fiery color. In the former case Rev 4:6, the emblem was designed to represent the pure worship of heaven without reference to any other symbolic design, and hence, the sea is wholly clear and pellucid; here, in connection with the purpose of furnishing an appropriate symbol of the divine majesty, there is united the idea of punishment on the foes of God, represented by the fiery or red color. If it is proper, from conjecture, to suggest the meaning of this as an emblem, it would be that the foundation – the main element – of all the divine dealings is justice or holiness – represented by the portion of the sea that seemed to be glass; and that there was, in this case, intermingled with that, the image of wrath or anger – represented by the portion that was fiery or red. The very sight of the pavement, therefore, on which they stood when worshipping God, would keep before their minds impressive views of his character and dealings.
And them that had gotten the victory over the beast – Rev 13:11. That is, they who had gained a victory in times of persecution and temptation; or they whom the beast had not been able, by arts or arms, to subdue. The persons referred to here, I suppose, are those who in the long dominion of the papal power, and amidst all its arts and corruptions – its threats and persecutions – had remained steadfast in the truth, and who might thus be said to have gained a victory – for such victories of piety, virtue, and truth, amidst the corrupting influences of sin and error, and the intimidations of power, are the most important that are gained in this world.
And over his image – See the notes on Rev 13:14-15. The meaning is, that they had not been led to apostatize by the dread of the power represented here by the image of the beast. In all the attempts of that power to subdue them – to intimidate them – to induce them to give up their attachment to the truth as it is in Jesus – they had remained steadfast in the faith, and had triumphed.
And over his mark – See the notes on Rev 13:16. Over all the attempts of the beast to fix his mark upon them, or to designate them as his own.
And over the number of his name – See the notes on Rev 13:17-18. Over all the attempts to fix upon them that mysterious number which expressed his name. The general sense is, that in times of general error and corruption; when the true friends of Christ were exposed to persecution; when every effort was made to induce them to become the followers of the beast, and to yield to the corrupt system represented by the beast, they remained unmoved, and adhered firmly to the truth. The number of such in the aggregate was not small; and with great beauty and propriory they are here represented as rejoicing and giving thanks to God on the overthrow of that corrupt and formidable power.
Stand on the sea of glass – That is, before God. They are now seen in heaven, redeemed and triumphant.
Having the harps of God – Harps that pertained to the worship of God; harps to be employed in his praise. See the notes on Rev 14:2.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. A sea of glass] A spacious lucid plain around the throne, from which fiery coruscations were continually emitted: or, the reflection of the light upon this lucid plain produced the prismatic colours of the most vivid rainbow.
Over the beast, and over his image] See the notes on Re 13:1-18.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This sea of glass (as our learned More thinks) hath either an allusion to the sea of glass like unto crystal, reflected upon by the lamps of fire burning before the throne, Rev 4:5,6, or to the waters of the Red Sea congealed (while the Israelites passed over) reflected upon by the pillar of fire. Others make it the church gathered out of all nations, said to be of glass, because of its splendour and glory. Others make it to signify the world, which is said to be of glass, to let us understand God seeth through it. It seemeth to me to signify heaven; for it is mentioned as the place of the glorified saints, who had overcome all temptations to idolatry, either from pagans, (which were the beast), or from antichrist and his party, (which are called the image of the beast), and had avoided all kind of compliance with them in profession of the religion which he would endeavour to impose upon them.
Harps of God signify either the most excellent harps, or holy harps. Mr. Forbes saith well, they signify hearts tempered with joy, and love, and a grateful sense of the mercies of God towards them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. sea of glassAnswering tothe molten sea or great brazen laver before the mercy seat of theearthly temple, for the purification of the priests; typifying thebaptism of water and the Spirit of all who are made kings and priestsunto God.
mingled with fireansweringto the baptism on earth with fire, that is, fierytrial, as well as with the Holy Ghost, which Christ’s people undergoto purify them, as gold is purified of its dross in the furnace.
them that had gotten thevictory overGreek, “those (coming) off from (theconflict with) the beast-conquerors.”
over the number of hisnameA, B, C, Vulgate, Syriac, and Coptic omitthe words in English Version, “over his mark.” Themark, in fact, is the number of his name which thefaithful refused to receive, and so were victorious over it.
stand on the sea ofglassALFORD and DEBURGH explain “on(the shore of) the sea”: at the sea. So the preposition,Greek, “epi,” with the accusative case, isused for at, Re 3:20. Ithas a pregnant sense: “standing” implies rest, Greek“epi” with the accusative case implies motion”towards.” Thus the meaning is, Having come TOthe sea, and now standing ATit. In Mt 14:26, where Christwalks on the sea, the Greek oldest manuscripts have thegenitive, not the accusative as here. Allusion is made to theIsraelites standing on the shore at the Red Sea, after havingpassed victoriously through it, and after the Lord had destroyed theEgyptian foe (type of Antichrist) in it. Moses and the Israelites’song of triumph (Ex 15:1) hasits antitype in the saints’ “song of Moses and the Lamb”(Re 15:3). Still EnglishVersion is consistent with good Greek, and the sense willthen be: As the sea typifies the troubled state out of which thebeast arose, and which is to be no more in the blessed world to come(Re 21:1), so the victorioussaints stand on it, having it under their feet (as the womanhad the moon, see on Re12:1); but it is now no longer treacherous wherein the feet sink,but solid like glass, as it was under the feet of Christ, whosetriumph and power the saints now share. Firmness of footing amidstapparent instability is thus represented. They can stand, not merelyas victorious Israel at the Red Sea, and as John uponthe sand of the shore, but upon the sea itself, now firm, andreflecting their glory as glass, their past conflict shedding thebrighter luster on their present triumph. Their happiness isheightened by the retrospect of the dangers through which they havepassed. Thus this corresponds to Rev 7:14;Rev 7:15.
harps of Godin thehands of these heavenly virgins, infinitely surpassing thetimbrels of Miriam and the Israelitesses.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I saw, as it were, a sea of glass mingled with fire,…. Not baptism, but rather the blood of Christ, which may be compared to a sea, for its abundant virtue and efficacy in cleansing from all sin; and to a sea “of glass”, since in it are clearly seen free justification, full pardon, peace and reconciliation; and may be said to be “mingled with fire”, being attended in the application of it with the Spirit of God, whose gifts and graces are sometimes signified by fire: and so, according to others, this sea may represent the pure church of God, as washed in the blood of the Lamb; compared to a sea for the multitude of which it consists, and to a sea of glass, because of the transparency and clearness of its principles and practices, and may be said to be mingled with the fire of love and zeal: most interpreters understand it of the world, which is like a sea for the multitude of its inhabitants; and sometimes to a troubled one, because of the restlessness and disquietude of the wicked in it; but here it is like a sea of glass, for the quiet, and peace, and rest it shall be in at this time; though it is commonly said to be like such a sea, partly because all things are manifest, and open to an omniscient God; and partly because of its outward splendour, and the brittleness, frailty, and transitoriness of it; and to be mixed with fire, either because of the light of the Gospel, and the operation of the Spirit in the hearts of some that are in it, or because of the afflictions and persecutions the saints in it; though it seems best of all to understand it of the Gospel, as in [See comments on Re 4:6]; and which may be said to be mingled with fire, either because of the powerful and clear demonstration of the Spirit that attends it to the minds of many, or that heat of persecution which is raised by it; see
Lu 12:49 or rather it denotes the purity of the Gospel in those times, its general spread, and the great zeal and fervour of the professors of it, since persecution will now be at an end.
And them that had gotten the victory over the beast; over antichrist, signified the beast, that rose up out of the sea, and out of the earth, Re 13:1 and which are the same, and were but one, though in different forms, as from hence appears: the beast first overcame the saints, by slaying of them; and they overcame him by the blood of the Lamb, and by the word of their testimony, by preaching and professing the Gospel, by their close and constant adherence to it, and by dying for it:
and over his image; caused by him to be made to the first beast; and is no other than the Popish religion, which bears a resemblance to Paganism; and which the saints may be said to get the victory over, by standing out against it, opposing and refuting it, not giving into it, but bearing their testimony against it:
and over his mark; refusing to receive it either in their forehead, or in their right hand; that is, either to swear allegiance to him, or profess his religion. This clause is wanting in the Alexandrian copy, Vulgate Latin, Syriac. Arabic, and Ethiopic versions:
and over the number his name; that is, they would not own his supremacy and authority, nor embrace his doctrines, nor obey his orders, nor be reckoned his followers in any form or shape; see
Re 13:15. These conquerors John saw
stand on the sea of glass; which, if applied to the blood of Christ, shows that these confessors were purified by it, and were more than conquerors through it; that they were come out of great tribulation, and had washed their garments, and made them white in the blood of the Lamb; and were just come up from the washing, and stood upon, or rather by, or “near the sea”, as the Arabic version renders it, in allusion to the priests at the molten sea, in the temple: but if the world is meant by the sea, their standing upon it designs their victory and triumph over it by faith, their having it under their feet, and their contempt of it; but rather, since the Gospel is intended, it may denote their solid standing upon the doctrines of it, the foundation of the apostles and prophets, and their steadfast continuance in them, and faithful abiding by them, whereby they got the victory over antichrist:
having the harps of God: their hearts in an excellent frame, tuned and disposed by God, to sing his praise, and set forth his glory; having them filled with spiritual joy and gladness, and with great thankfulness, on account of their victory, the happy state of Christ’s church, and the destruction of its enemies: the allusion is to the people of Israel, Moses and the men, and Miriam and the women with timbrels and dances standing on the sea shore, when the Egyptians were destroyed, singing the praises of God; as is still more manifest from the following verse.
Fuente: John Gill’s Exposition of the Entire Bible
As it were a glassy sea ( ). Accusative case after and here, not in 4:6, which see for the symbol.
Mingled with fire ( ). Perfect passive participle of , to mix, and the associative instrumental case . This item not in 4:6 (a vision of peace), but here it adds to the splendour of the vision. This parenthesis (2-4) gives a picture of the martyrs in their state of bliss.
Them that come off victorious ( ). Present active articular participle of , accusative after , “those that come off victorious” (14:4).
From the beast and from his image ( ). This use of after is unusual, also with . For these items see Rev 13:1; Rev 13:14; Rev 13:17; Rev 14:9; Rev 14:11; Rev 19:20; Rev 20:4.
By the glassy sea ( ). Or “upon” more likely (4:6) with the accusative as in Mt 14:25ff.
Harps of God ( ). Objective genitive, for the worship of God (Rev 5:8; Rev 14:2; 1Chr 16:42).
Fuente: Robertson’s Word Pictures in the New Testament
A sea of glass [ ] . Rev., better, a glassy sea. See on ch. Rev 4:6.
Had gotten the victory over the beast [ ] . The expression is peculiar. Lit., conquered out of The construction is unique in the New Testament. The phrase signifies, not as A. V., victory over, but coming triumphant out of [] . So Rev., that come victorious from the beast.
Over his mark. Omit.
Standing on [] . Better, as Rev., by : on the shore of, as did the Israelites when they sang the song alluded to in ver 3.
The harps of God. Omit the. Instruments devoted wholly to His praise. Compare ch. Rev 5:8; Rev 14:2.
Fuente: Vincent’s Word Studies in the New Testament
1) “And I saw as it were a sea of glass,” (kai eidon hos thalassan hualinen) “And I saw a view similar to a glassy sea; like a woman’s looking glasses, which were in ancient times made of polished brass, Exo 38:8; Rev 21:18.
2) “Mingled with fire,” (memigmene puri) “That had been mixed with fire,” glowing brightly in the light of heaven, before the throne of God.
3) “And them that had gotten the victory over the beast,” (kai tous nikontas ek tou theriou) “And those I beheld who had been victorious, having come forth out of the beast’s jurisdiction,” described previously Rev 14:1-5.
4) And over his image, and over his mark,” (kai ek tes eikonos autou) “And victorious out of the beast’s mark and image jurisdiction,” Rev 13:14-18.
5) “And over the number of his name,” (kai ek tou arithmou tou onomatos autou) “And those who had overcome, even out from his number; There is victory in the name above every name, even the number and name of the beast, number them all, none as above Jesus, Act 4:12; Rom 14:11-12; Php_2:9-11.
6) “Stand on the sea of glass,” (hestotas epi ten thalassan ten hualinen) “They were standing upright, (like) conquerors on the glassy sea;- above the masses of earth’s beast worshippers.
7) “Having the harps of God,” (echontas kitharas tou theou) “Having or. holding the harps of God,” Rev 5:8; Rev 14:2, also indicate that these instrumental music harps of God are sacred harps used to give praise to God for their victory, 1Co 15:57-58.
Fuente: Garner-Howes Baptist Commentary
Strauss Comments
SECTION 47
Text Rev. 15:2-4
2 And I saw as it were a sea of glass mingled with fire; and them that come off victorious from the beast, and from his image, and from the number of his name, standing by the sea of glass, having harps of God. 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying,
Great and marvellous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages. 4 Who shall not fear, O Lord, and glorify thy name? for thou only art holy; for all the nations shall come and worship before thee; for thy righteous acts have been made manifest.
Initial Questions Rev. 15:2-4
1.
Discuss the content of the song of the Lamb, Rev. 15:3-4.
2.
Who are those who are victorious over the beast Rev. 15:2?
Rev. 15:2
Now the scene turns to the theme of triumph, vindication of the righteous, and the new song of victory. John saw the ones overcoming (ek of) the beast, and over his image, and over the number of his name (see chp. Rev. 13:11-18). Immediately after mentioning the seven plagues, there is a song of triumph in heaven. The chorus is composed of victorious Christians, who have encountered and ultimately defeated their persecutors. They sing the song of Moses as well as the song of the Lamb. The song of Moses was a victory song as the results of crossing the Red Sea (see Exo. 14:31; Exo. 15:1-19; also Deuteronomy 32-33). The source of the imagery of the sea of glass now becomes apparent. Moses led Israel victoriously through the Red Sea, the redeemed has crossed the Red Sea of persecution into the city of God. Gods victory enables Christians to sing even in impossible situations.
Rev. 15:3
What is the content of this song? (See chp. Rev. 14:3 A New Song.) God is praised for His great and wonderful works, Lord God almighty; righteous and true are (are not in text) your ways, the king of the nations. The word Lord (kurie see Special Study on Titles of Christ in The Revelation) reveals their attitude toward the sovereign of the universe by submitting to His will even when things seemed hopeless in the great persecutions. The term God (theos) strikes the cord of biblical monotheism. This is most amazing in view of Caesars claim to this title. Singing Gods names revealed their absolute repudiation of anyone elses claim to this name, but the Christian God. The title, the Almighty (ho pantokratoi) means absolutely powerful. They sang this name even when it looked as though God was not powerful without limit, because His saints were being persecuted and the dragon had overcome the Church. If He is actually king (ho basileus) of the nations (ethnn- generally applies to the Gentile peoples. If one was not an Israelite, he was a citizen of the nations), then Rome and her emperor is no king of the nations, as Caesar claimed.
Rev. 15:4
The universal reign of the Christian God is again asserted by one of the great biblical questions who will not fear, O Lord, and glorify your name? The Bible does not mean by fear of the Lord what primitive religions mean by it. Gods people were not afraid of Him! They did not placate Him with sacrifices seeking to turn His favor toward them. Fear means reverence or awe (the original sense of awful was reverence, now it has a negative connotation) in the scriptures when it applies to God. The book of Pro. 1:7 contains a commentary on this word. The inspired author says that The fear of the Lord is the beginning of wisdom. The Hebrew word which is translated beginning has the root meaning of head, chief, or first thing. I personally would translate this verse as follows The fear of the Lord is the chief source of wisdom. This brings out that knowledge of God should be the first (or head from root of Hebrew word) in the hierarchy of mans knowledge, rather than secondary, or last.
The song continues by declaring that God is Holy (see Isa. 6:1 ff), and that all the nations will come and will worship before you; because your ordinances (or righteous acts judicial decision for or against see Rom. 5:16) were made manifest. Gods judgments will be public, and they will be just decisions, but whether they are for or against an individual, will depend on his relationship to the Lamb of God.
Discussion Questions
See Rev. 15:5-8.
Fuente: College Press Bible Study Textbook Series
(2) And I saw as it were a sea of glass mingled with fire.The wild beast rose out of the sea (Rev. 13:1); the evil-hearted woman sits upon many waters (Rev. 17:1); they draw strength from the wild, and ungoverned, and short-sighted impulses of human passion; in opposition to this near the throne of God is the calm and translucent sea of Gods counsels of righteousness and love, now clear as crystal, now ruddy with the fire of righteous indignation, the expression of His eternal will against sin. Such is the appearance of this glass-like sea now that the angels of the plagues are going forth.
But the seer saw more than this fire-flushed sea. He saw also those that are victorious over the wild beast. These he describes (such is the literal translation) as those who conquer out of the wild beast, &c.; they come off conquerors out of the struggle, and they escape from the temptation to worship his image and wear the badge of his service: they escape victorious from his image and from his mark. When he sees these, they are standing upon (i.e., on the shore of) the sea of glass, holding harps of God. We have had the harps mentioned previously (Rev. 5:8; Rev. 14:2); it is appropriate. The life which has been a discord to the world rises into true music before God; those who will make their life a melody must take it first as a conflict. The harps they hold are called harps of God, not merely because they are dedicated to Him. but because they are truly Gods. All the most glorious and noble things in nature were named Gods: the lofty trees were trees of God ; the high-piled mountains were mountains of God ; so also the harps which strike forth the richest music are harps of God. Nor is this a mere phrase to be considered as equivalent to very great or very glorious; great and glorious the trees, hills, and harps are, but only a prosaic or a profane mind can be satisfied with such a naked equivalent. The godly saw the hand of God in these things; and St. John knows that the noblest melody in the ears of God is the noble life of faith, suffering, and love. The power of such a life is in God, not in itself (Joh. 15:5; Gal. 2:20), and the music of such a life is music which God makes (2Co. 4:7-10), drawing the sweetest tones from the strings which are smitten with pain and sorrow; and as its lifes music is God-taught, so does its song of triumph sound from a harp not its own, but Gods. If our power to sing in trial here a song worthy of God is only found in God, so will the songs of heaven be sweet only in Him, for those who dwell there shall be all taught of Him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Sea of glass Not glassy sea, but sea consisting of glass. As in Rev 4:6, it is before the throne; and the martyr spirits who in 14, I stood at a distance therefrom on mount Zion, are now advanced to this higher position. The sea, which on the former occasion was pure and colorless, is now suffused with fire, the omen of coming retribution.
Gotten victory over Better translated by Stuart, were conquerors from the beast; that is, had come victorious from the combat with him.
Image name The image they had never worshipped; the name they had never borne; the significance of its number they had never realized.
On the sea Like Moses of old on the shore of the Red Sea, after the overthrow of Pharaoh.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And I saw as it were a glassy sea mingled with fire, and those who came victorious from the beast, and from his image, and from the number of his name, standing by the glassy sea, having harps of God.’
Here John is looking forward to the rapture and resurrection. He is declaring that what is to follow need not disturb God’s people for their future is secure. Whether it be persecution at the hands of Roman emperors, or persecution by others who are like-minded, they may know that when it has been accomplished they will be able to put their seal of approval on what God has done. The solid glassy sea reminds us that for them daily washing from earthliness is no longer required. Thus the water of the sea is solidified (see on Rev 4:6). It is pure glass referring to the holiness which the people of God now enjoy (see Rev 21:18; Rev 21:21). It is seen as mingled with fire another symbol of holiness (Rev 1:14; Rev 3:18 compare Mar 9:49). Now they are in Heaven His people no longer need the water of washing nor the fire for refining.
The sea of fire can also be seen as in direct contrast with the lake of fire, the destructive fire which destroys the wicked (Rev 19:20), the one refers to eternal joy and bliss, the other to eternal judgment and destruction. They represent two aspects of the holiness of God. The one represent the joy of holiness received and enjoyed in the presence of God. The second the response of holiness to the sinfulness of the unrepentant.
Those who are overcomers, overcoming the claims of the world beast and not entangled in his snares, are there with harps of God in their hands. Harps speak of worship (Rev 5:8; Psa 33:2; Psa 43:4 and often), and joy (Isa 24:8) and victory (Rev 14:2). That they are harps of God demonstrates a gift of special affection. They are His gifts. Their rewards have begun.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 15:2-4 . Before the beginning of the last plagues, immediately preceding the end itself, yea before the opening of the heavenly (Rev 15:5 ), and accordingly even before the actual coming-forth of the seven angels, [3610] a song is heard in heaven which proclaims the righteousness of the ways of God, now near their ultimate goal as worthy of adoration, [3611] and whose sense declares that they who, standing by the sea of glass, raise this song of praise, are the victors over the beast.
. Ebrard is wrong in understanding here a different sea of glass from that in Rev 4:6 ; for the article missed by Ebrard must be lacking, because by the expression . ., just as in Rev 4:6 , it is chiefly to be indicated that not an actual sea of glass, but only something like a sea of glass, is designated. It is not until at the close of Rev 15:2 , that, since by the first accurate expression recalling Rev 4:6 , . ., an end is placed to all misunderstanding, it is expressly said, with a certain want of precision, . . That the addition cannot be referred here to any thing else than in Rev 4:6 , follows likewise from the close of Rev 15:2 , which shows that the essential designation of what is meant lies in the words . ., while the . expresses a more special, although in this place a significant, side-reference. Because of the addition . , the false interpretations of . ., Rev 4:6 , appear here in new applications. Grot. understands here “the mass of Gentile Christians inflamed with love to God;” Coccejus, “the peace of the world, and the operation of the Holy Spirit in the world;” Calov., who refers the . to baptism, and the to God’s wrath, interprets: “That grace will not be denied to penitents in the midst of the flames of Divine wrath;” Vitr. explains that the victors stand upon the firm ground of the truth illumined by the fire of Divine righteousness; the allusion to the lightning, Rev 4:5 , Eichh. and De Wette interpret as meaning the atmosphere; Zll. and Ewald, the floor of heaven; while De Wette, Hengstenb., Ebrard, Stern, [3612] maintain a reference to the Red Sea, at which the children of Israel sang their song of praise. But it is just this passage [3613] which, because of its other contents, is adapted for furnishing the correct interpretation also for Rev 4:6 . That which is like “a sea of glass,” by which [3614] the victors stand, designates, like the river of life, [3615] the eternal fulness of joy in God’s presence, with which the victors will be rewarded. But if, in this passage; the sea appears also as “ mingled with fire ,” thereby the unity of God’s saving grace and judging righteousness is designated in like manner; as already in the fundamental description of the glory of God, Rev 4:3 sqq., [3616] both points are harmoniously [3617] presented, and, as in general in prophecy concerning the end, both parts of the subject belong together.
. The pres. part. [3618] designates the idea without regard to time. [3619]
. . Winer, p. 345. On the subject, cf. Rev 13:7 ; Rev 13:15 sqq, Rev 14:13 .
. . Cf. Rev 5:8 , Rev 14:2 , 1Ch 16:42 . The “ harps of God ” are such as serve only for the praise of God. [3620]
The song is characterized as: . It is not two songs that are designated; [3621] also no allusion whatever is made to the connection between prophecy and the gospel; [3622] altogether false is every explanation that does not acknowledge that the song immediately following, introduced by the , is at the same time both the song of Moses [3623] and the song of the Lamb. But this does not mean the song wherein these former idol-worshippers declare their conversion to Moses and Jesus, or rather to “the God of these,” [3624] nor the song of Moses [3625] applied to Christ and the things of Christ; [3626] but the song which is composed alike by Moses and the Lamb, and is taught to the victors. [3627] By this the same view is significantly expressed, which appears in another way also in Rev 10:7 , Rev 7:9 sqq., in combination with Rev 7:4 sqq. and Rev 14:1 ; viz., [3628] that the essential unity of the O. and the N. T. Church, which collects its victorious members from Jews and Gentiles, is attested and represented in the most definite manner, a view which is absolutely incompatible with the Judaism charged against the Apoc. by Baur, Volkm., etc. [See Note LXXVIII., p. 413.] The song has the O. T. psalm tone, as what is in clear accord with the O. T. manifests itself everywhere in the details. [3629] In a more definite form the character of a song of the Lamb is not distinctly expressed; but in fact it is also such, because the of God serve for the glory of the Lamb.
, . . . Cf. Psa 111:2 ; Psa 139:14 ; 1Ch 16:9 .
Rev 4:8 , Rev 11:17 . Cf. Rev 1:8 .
. . Psa 145:17 ; Deu 32:4 . [3630]
. Jer 10:7 . From this passage originate also the following words, [3631] and just in this way is the ascription of praise especially appropriate, because treating of the judgments on the Gentile world, which gives divine honor to the beast. [3632]
, . . . Of the three clauses introduced by the , the first two are co-ordinated with each other, since the former in its way gives the basis for the interrogatory
, and the last words . . . that for the immediately preceding clause , . . .
-g0- -g0- . The variation arises from the classical linguistic prejudice, according to which the predicate , which in the N. T. is said only (Rev 16:5 ) of God, is applied to godly men. [3633]
Although the words present the alone holiness of God simply as the ground because of which every one must fear him, and the name of God be praised by every one, the fundamental reference to the succeeding words is not so readily afforded. The interposition of the first clause . . modifies in a certain degree the inner connection, in the sense that the words , . . ., which express the sum of the O. T. prophecies concerning the conversion of the Gentiles and that, too, in its universality, so that the question is not that in fact only a certain number of the heathen are converted give the foundation for the thought of the question, ., . . .: “Thee, who art the King of the nations, every one must and certainly shall fear, for all the nations shall adore Thee as their King.”
. For, from the works and judgments which the righteousness of God has executed, and in which he has been revealed as the , the nations shall learn to know his adorable name. [3634]
[3610] Cf. Rev 15:1 .
[3611] Cf. Rev 11:15 sqq.; also Rev 4:8 , Rev 5:8 sqq.
[3612] Who recognizes in the . . . . a symbol of the antichristian persecution.
[3613] Cf. Rev 22:1 .
[3614] Beng., De Wette, etc. Cf. Rev 3:20 , Rev 8:3 . The explanation of the by super , which is in itself unnatural, and does not harmonize with the scenery of Rev 4:6 , coheres with the false allegorizing In Vitr., etc.
[3615] Rev 22:1 sqq.
[3616] Cf. especially Rev 4:5 .
[3617] Out of harmony, and in violation of taste, Ew. thinks that by the mingling of sea and fire “an indescribable boiling foam, a fire-broth,” originated.
[3618] Incorrectly, Eichh.: .
[3619] Cf. Rev 14:13 , Rev 2:7 ; Rev 2:11 ; Rev 2:17 .
[3620] Beng., etc.
[3621] Against Andr., who refers the one to the O. T. saints, and other to the N. T. believers.
[3622] Coccejus.
[3623] Concerning whose formal designation as . . . ., cf. Exo 14:31 ; Num 12:7 ; Jos 14:7 ; Jos 22:5 . The LXX. do not have here the word .
[3624] Zll.
[3625] Exo 15 .
[3626] Grot.; cf. Calov., Vitr., De Wette, Hengstenb., Ebrard.
[3627] Cf. Rev 14:3 . Ew.
[3628] Cf. also Rev 12:1 ; Rev 12:17 .
[3629] Cf. Zll., De Wette.
[3630] LXX.: for . Cf., on the other hand, Rev 3:14 .
[3631] Only that after . does not belong to the correct text.
[3632] Cf. Rev 13:4 .
[3633] Cf. Schol. on Eurip., Hecub . 788: [“We call one among men who is just with respect to the gods, ”].
[3634] Exo 9:16 ; Exo 14:17 sq.; Psa 126:2 ; Mic 7:16 sqq.
NOTES BY THE AMERICAN EDITOR
LXXVIII. Rev 15:3 . , . . .
So Alford: “It betokens the unity of the O. and N. T. Churches. Their songs of triumph have become ours; the song of Moses is the song of the Lamb. In this great victory all the triumphs of God’s people are included, and find their fulfilment.” Gebhardt (p. 255): “That is, Christians above, after they have overcome all the temptations of antichrist, look upon the holy and righteous judgments of God, or his works and ways with the world, as once Israel looked upon the plagues of Egypt and the Red Sea, indeed, in these visions, the Egyptian plagues frequently furnish the type, they sing the song of the deliverance of their persons, the song of salvation, as the children of Israel once sung it (Exo 15 ), in its Christian fulfilment. Christian salvation is essentially that of the O. T., the completion once prepared, but now begun.” J. Gerhard ( L. T. , xviii. 17): “Because the Church triumphant consists of saints of the O. and the N. T.; and just as the Israelites, after their deliverance from Pharaonic bondage, praised God in the song of Moses (Exo 15 ), so the blessed, after their deliverance from the tyranny of persecutors, and all the adversities of this life, praise God in the song of the Lamb, or Christ.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(2) And 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. (3) And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. (4) 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 judgments are made manifest.
By a sea of glass, we cannot literally accept the term, for John saith, that he saw, as it were, a sea of glass; meaning, most probably, from its shining quality, or, as the sea not unfrequently is, like a mirror. I do not presume to speak decidedly, but as it is said, that this sea of glass appeared as if mingled with fire, and persons standing upon it, and having the harps of God; I confess, that I am inclined to think, the great truths intended to be represented by the whole, is the fountain of Christ’s blood; the work of God the Spirit, as a spirit of judgment and a spirit of burning; and the love and grace of God the Father, giving to all the redeemed, who are here said to stand upon it, the song of redemption to sing, And I confess that I am the more inclined to this conclusion, from what the blessed victors over the beast are said to sing. The Song of Moses and the Lamb. And what is that but redemption? This song Moses sung on the banks of the Red Sea, through which Israel was brought safe, while Egypt was destroyed. And what was this, but as typical of redemption by Christ? Exo 15:1-18 . And the joining together the servant and the Lord, in my view, as plain as words can make it shows that redemption by Christ was then intended; and that Moses acted but as Christ’s servant. Heb 3:5-6 .
But, what I yet more particularly request the Reader to observe with me in this place is the glorious distinction of character given to the Lamb, as descriptive of all Sovereignty and Almightiness. Nothing can be more palpably clear and evident, than that the words of this song are expressly addressed to Christ. King of saints, is one of the special and personal titles of Christ. He is made King in Zion, by the decree of Jehovah. Psa 2:6 . And as in all the departments of nature, providence, and grace, Christ presides; and in creation, as well as redemption, he is the Author; those glorious titles, and ascriptions of praise, are in common with the Father and the Spirit, his own. And what a blessed decision then is the whole, to his eternal Power and Godhead, who is One with the Father over all God blessed forever. Amen? Rom 9:5 .
The subject here included, which the Holy Ghost hath taught the Church to gather, in this view of the sea of glass, appears to me to be so highly interesting, that while the Church is called upon to behold the faithful standing upon it, singing the triumphal song of redemption, methinks I would ponder it a little as I look on, and beg the Reader to do the same, that we may both together, if it please the Lord, under his divine teaching, take part in it!
When we behold the opposition of hell, to the Church of God, uniformly carried on through all ages, from the first of creation to the present hour, and are assured from scripture, that there will be no intermission in this war until the final consummation of all things; when we take into this view of the subject, that the issue hath nothing doubtful, or uncertain in it; and when we consider no less, that the first, and great design with God, in his threefold character of Persons, hath been for the ultimate accomplishment of the divine glory, we cannot but be immediately impressed with this conviction: that the whole, from beginning to end, hath been from all eternity so arranged and ordered, that not a single circumstance could be left, but, in relation to men, or things, without an injury to the one vast plan of Jehovah. Comparing great things with small, in the curious construction of a machine, every part hath its distinct operation; and every part, however small, contributes as essentially to the whole, as that whole, when taken together. The Prophet’s vision, which he saw, had eyes in the wheels, Eze 1:18 . Hence, all in the vast scheme of the Lord’s government, in the kingdom of grace, as well as in all the departments of nature, are ultimately ministering to his glory. Even the very wrath of man shall praise him, Psa 76:10 . However differently the views of bad men, however oppositely they intend, the Lord hath so arranged and ordered, that they shall contribute, and become subservient to the Lord’s design. So sure is that scripture. The Lord hath made all things for himself; yea, even the wicked for the day of evil, Pro 16:4 .
Though it is impossible, with our present scanty faculties, to go very far into a discovery of this subject, as opened to us in redemption; yet the mere outlines of it do display a somewhat of glory in it, in relation to the Lord’s wisdom, and love, and grace to the Church, as cannot fail, under his divine teaching, to give the redeemed child of God an unspeakable pleasure in the view. And, while we look on this sea of glass, and by faith hear the song of redemption, it will be blessed to learn the notes of it, and sing it with them.
The first view in which it strikes me, is the divine glory manifested to the Church, in her everlasting relationship to her Husband. This is never to be lost sight of, through all the chapters of redemption. Christ, as the Head of his body the Church, was so constituted from all eternity. And as his Church was chosen then to be holy, and without blame before God in love, from her union him; so it is plain, God’s first design, and the accomplishment of his last purpose, in relation to his Church, must be the same. Holiness, and glory, the Lord first intended. Holiness, and glory, the Lord will surely accomplish. Laying this down as a truth perfectly scriptural, and therefore unquestionable; the word of God leads us on to observe, what means the Lord hath ordained, and by what powers he will bring it to pass, Eph 1:4-5 ; Tit 1:2 .
Secondly. We view the Church in the time-state, a fallen sinful State, in which she hath lost all her created holiness in Adam; and is brought into sin and misery, with all the tremendous consequences, which arise therefrom. Here gives opportunity to the Lord, for the vast purposes of his redemption. And, as in the eternity past, the Church had all her holiness in Christ; and as in the eternity to come, all her holiness and glory are in Him; so here, all the blessings of redemption, in her recovery from this time-state of sin and misery, are founded only in Him pardon, mercy, and peace, are the blessings derived from his cross; and all Christ is, as the Redeemer, and all he hath wrought in redemption, is for this express purpose, to gather his Church from sin and misery, and to present her to himself a glorious Church, made so by himself, 1Co 1:30 ; Eph 5:26-27 .
Thirdly. All the opposition of hell, and all the agents of the devil among men, are only accomplishing the very purposes, which shall best minister to the Lord’s glory, and the welfare of his people. Their opposition tends to endear Christ. And the sorrows they put the Lord’s people to, have a blessed tendency, to wean the heart from the earth, and to make Christ and heaven more dear. Yea, the very sense of our own sins, and what we feel from the risings of corruption; all have their use, in the promotion of the Lord’s glory, and our happiness. There never would have been such sweetness in heaven, as the redeemed will find there, had they never known sin; nor felt the love and grace of Christ, in redeeming them from it. It is blessedly said by the Holy Ghost, that God was willing to make known the riches of his glory, on the vessels of mercy which he had afore prepared unto glory, Rom 9:23 . Now, notwithstanding God had afore prepared those vessels unto glory, they never could have been vessels of mercy, had they not been first vessels of sin. Mercy implies favor shown to the miserable. Glory and holiness, if given, are given from love, and choice. So that redemption gives a new and additional relish to heaven, and our felicity becomes heightened thereby, in that having once known the sorrows of sin and misery, we sing our song of triumph in redemption, as on a sea of glass, mingled with fire.
Fourthly. and above all By this blessed process, the Church of God derives an unspeakable joy, and full of glory, in knowing Christ under his double blessed name, both as an Head, and as a Redeemer; and God our Father hath a double glory of praise and love, from his Church. He hath chosen us in Christ before the foundation of the world. And he hath accepted us in Christ in time to the praise of the glory of his grace. And God the Holy Ghost hath a double glory of praise and love, in having anointed the Church in Christ, when the Church was set up in Christ before the world, and when regenerating, the Church in Christ from the Adam-fall transgression in time, when dead in trespasses and sins. And hence the double song of Moses and the Lamb. It would have been a glory inconceivably great and blessed, had Jehovah, in his threefold character of Person, when making the Church one with Christ, have taken the Church at once to heaven with Christ, without passing through this world of sin and misery. It would have been a blessedness unspeakable, and full of glory, even if passing through this world without knowing sin, or misery, or anything of a fallen state. But then, we should have known nothing of the sweet and gracious office-character of the Holy Persons of the Godhead, as we now know them. We should have been forever ignorant of that electing love of God the Father, in distinguishing, preserving, pardoning grace, and mercy. We should have lost that sweet and precious character of Jesus, as our God, our Kinsman Redeemer; neither should we have known God the Holy Ghost, as the Quickener of our spirits, from death and sin, to life, and righteousness in Christ. And heaven itself would never have rung, as it now doth, and forever will, with the sweet sound of redemption, and the beholding Christ as our Redeemer. But now, by this vast scheme, of infinite wisdom, love, and power, we discover (little as our discoveries go towards a perfect apprehension of such a mystery) enough to admire, and in that admiration to adore, the wonders of divine love, in the wonders of divine wisdom. Oh! how may every regenerated, redeemed, justified, and sanctified believer, as he looks on this sea of glass by faith, and hears the blessed spirits singing the song of Moses and the Lamb, join the chorus of praise, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2 And 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.
Ver. 2. As it were a sea of glass ] The word of God mingled with the virtue of the Holy Ghost, say some. The world full of affliction, say others.
Having the harps of God ] Hearts full of heaven.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 15:2-4 . An interlude like Rev 19:1 f. The manifestation of divine judgment (4) evokes reverence (contrast Rev 16:11 ) and praise from the saints in heaven.
Fuente: The Expositors Greek Testament by Robertson
Rev 15:2 . . . . ., “those who came off conquerors from” another pregnant use of ( cf. Rev 2:21 , Rev 8:11 ) combining the ideas of victory over ( cf. on Rev 2:7 ) and deliverance from. A possible Latinism ( cf. L ivy 8:8, uictoriam ferre ex aliquo; 45:38, aliquis est Romae qui triumphari de Macedonis nolit?)? The prophet paints the downfall of the Roman persecutor in terms of the Jewish tradition preserved, e.g. , in Targ. Jerus. (on Exo 12:42 ) which singled out four memorable nights, that of the creation, that on which God’s promise of a son came to Abram, that of the tenth Egyptian plague, and that on which the world is ended (when Moses appears in a cloud from the wilderness and messiah in a cloud from Rome, led by the Word of the Lord). cf. Schemoth Rabba on Exo 12:2 : ex quo Deus mundum suum elegit, determinauit principium mensis redemptionis, quo liberati sunt Israelitae ex Aegypto, et quo liberabuntur futuro saeculo. In time as well as in method ( cf. on Rev 8:6 , and 1Co 10:1-11 ) the two redemptions, Mosaic and messianic, are to correspond. , a truly Red sea, red with the glow of God’s wrath. Like Pharaoh and his host (Exo 15:5 ; Exo 15:10 = Rev 18:21 ) the persecutors of God’s people in these latter days not only fail to effect their purpose, but are themselves destroyed by God’s vengeance ( cf. Rev 16:2 ). The faithful get through their sea of troubles, resisting threats and persuasions, and now stand safe at ( i.e. , on the shore of) the heavenly sea. “Duteous mourning we fulfil / In God’s name; but by God’s will / Doubt not the last word is still / victory” (D. G. Rossetti). Here, as at Rev 12:11 the thrill of triumph is enhanced by the fearful odds against which the saints had to contend. Apparently the world is now tenanted by pagans only, God’s faithful having been removed. Hence the plagues are all-embracing (contrast Rev 7:1 f.). Cf. Rev 20:4 .
Fuente: The Expositors Greek Testament by Robertson
Revelation
THE SONG OF MOSES AND THE LAMB
Rev 15:2-3
The form of this vision is moulded partly by the circumstances of the Seer, and partly by reminiscences of Old Testament history. As to the former, it can scarcely be an accident that the Book of the Revelation abounds with allusions to the sea. We are never far from the music of its waves, which broke around the rocky Patmos where it was written. And the ‘sea of glass mingled with fire’ is but a photograph of what John must have seen on many a still morning, when the sunrise came blushing over the calm surface; or on many an evening when the wind dropped at sundown, and the sunset glow dyed the watery plain with a fading splendor. – Nor is the allusion to Old Testament history less obvious. We cannot but recognize the reproduction, with modifications, of that scene when Moses and his ransomed people looked upon the ocean beneath which their oppressors lay, and lifted up their glad thanksgivings. So here, by anticipation, in the solemn pause before the judgment goes forth, there are represented the spirits that have been made wise by conquest, as gathered on the bank of that steadfast ocean, lifting up as of old a hymn of triumphant thankfulness over destructive judgments, and blending the song of Moses and of the Lamb, in testimony of the unity of spirit which runs through all the manifestations of God’s character from the beginning to the end. Ever His judgments are right; ever the purpose of His most terrible things is that men may know Him, and may love Him; and ever they who see deepest into the mysteries, and understand most truly the realities of the universe will have praise springing to their lips for all that God hath done.
I. Notice the Triumphant Choir.
‘I saw them that had gotten the victory over the beast and over his image, and over the number of his name.’ Now I am not going to plunge into Apocalyptic discussions. It is no part of my business now either to ask or answer the question as to whether this Beast of the Revelation is a person or a tendency. I do not care, for my present purpose, whether, supposing it to be a person, an embodiment of certain tendencies, it is a person in the past or in the future; whether it was a veiled designation of the Emperor Nero, or whether it is a prophecy of some yet unborn human embodiment of transcendent wickedness. The question that I would ask is rather this, – Whoever the beast is, what makes him a beast? And if we will think about that, we may get some good out of it. What is the bestial element in him, whoever he be? And the answer is not far to find – Godless selfishness, that is ‘the mark of the beast.’ Wherever a human nature is self-centered, God-forgetting, and, therefore, God opposing for whoever forgets God defies Him, that nature has gone down below humanit3% and has touched the lower level of the brutes. Men are so made as that they must either rise to the level of God or certainly go down to that of the animal. And wherever you see men living by their own fancies, for their own pleasure, in forgetfulness and neglect of the sweet and mystic bonds that should knit them to God, there you see the image of the beast and the number of his name.’
But besides that godless selfishness, we may point to simple animalism as literally the mark of the beast. He who lives not by conscience and by faith, but by fleshly inclination and sense, lowers himself to the level of the instinctive brute-life, and beneath it, because he refuses to obey faculties which they do not possess, and what is nature in them is degradation in us. Look at the unblushing sensuality which marks many ‘respectable people’ nowadays. Look at the foul fleshliness of much of popular art and poetry. Look at the way in which pure animal passion, the lust of the flesh, and the lust of the eye, and the love of good things to eat, and plenty to drink, is swaying and destroying men and women by the thousand among us. Look at the temptations that lie along every street in our great cities, for every young man, after dusk. Look at the thin veneer of culture over the ugliest lust. Scratch the gentleman, and you find the satyr. Is it much of an exaggeration, in view of the facts of English life to-day, to say that all the world wonders after and worships this beast?
Further, notice that to escape from the power of the beast it is needful to fight one’s way out. The language of my text is remarkably significant. This Apocalyptic writer does not mind about grammar or smoothness so long as he can express his ideas; and he uses a form of speech here that makes the hair of grammatical purists stand on end, because it vigorously expresses his thought. He calls these triumphant choristers ‘conquerors out of the beast,’ which implies that victory over him is an escape from a dominion in which the conquerors, before their victory, were held. They have fought their way, as it were, out of the land of bondage, and, like revolted slaves, have won their liberty, and marched forth triumphant. The allusion to Israel’s exodus is probable. ‘Egypt was glad when they departed.’ So the bondsmen of this new Pharaoh recover freedom by conflict, and the fruit of their victory is entire escape from the tyrant.
That victory is possible. The Apocalypse shows us that there are two opposing Powers – this said ‘beast’ on the one side, and ‘the Lamb’ on the other. In the Seer’s vision these two divide the world between them. That is to say, Jesus Christ has conquered the bestial tendencies of our nature, the selfish godlessness which is apt to cast its spells and weave its chains over us all. The Warrior-Lamb, singular and incongruous as the combination sounds, is the Victor. He conquers because He is the Lamb of sacrifice; He conquers because He is the Lamb of innocence; He conquers because He is the Lamb of meekness, the gentle and, therefore, the all-victorious. By Christ we conquer. Through faith, which lays hold on His power and victory, we too may conquer. ‘This is the victory which overcometh the world, even our faith.’
Young men and women, may I make my appeal specially to you? Do not let yourselves be led away captives, like cattle to the shambles, by the fascinations and seductions of this poor, fleeting present. Keep your heel on the neck of the animal that is within you; take care of that selfish godlessness into which we all are tempted to fall. Listen to the trumpet-call that ought to stir your hearts, and summons you to freedom and to victory through the blood of the Lamb. And by humbly clasping Him as your Sacrifice, your Leader, and your Power, enroll yourselves amongst those who, in His own good time, shall come victorious out from the beast and from his image.
II. Still further, notice the position of this victorious chorus.
‘I saw as it were a sea of glass mingled with fire; and they stand on the sea of glass.’ Of course the propriety of the image, as well as the force of the original language, suggests at once that by ‘on the sea of glass’ here, we must understand, on the firm bank by its side. As Moses and the ransomed hosts stood on the shore of the Red Sea, so these conquerors are represented as standing on the safe beach, and looking out upon this sea of glass mingled with fire, which, calm, crystal, clear, stable, and yet shot through and through with the red lines of retributive judgment, sleeps above the buried oppressors.
Observe that besides its picturesque appropriateness and its historical allusion, this sea of glass has a distinct symbolical meaning. “We find it appearing also in the great vision in the fourth chapter, where the Seer beholds the normal and ideal order of the universe, which is – the central throne, the ‘Lamb that was slain’ in the interspace between the Throne and the creatures as mediator; and round about, the four living beings, who represent the fullness of creation, and the four and-twenty elders, who represent the Church in the Old and the New Covenants as one whole. Then follows, ‘before the Throne was a sea of glass,’ which cannot be any part of the material creation, and seems to have but one explanation, and that is that it means the aggregate of the Divine dealings. ‘Thy judgments are a mighty deep.’ Oh! the depth of the riches, both of the wisdom and of the knowledge of God; how unsearchable are His judgments and His ways past finding out.’ Such a signification fits precisely our present passage, for the sea here represents that beneath which the tyrant lies buried for evermore.
That great ocean of the judgment of God is crystalline-clear though deep. Does it seem so to us? Ah I we stand before the mystery of God’s dealings, often bewildered, and not seldom reluctant to submit. The perplexity arising from their obscurity is often almost torture, and sometimes leads men into Atheism, or something like it. And yet here is the assurance that that sea is crystal clear, and that if we cannot look to its lowest depths, that is not because there is any mud or foulness there, but partly because the light from above fails before it reaches the abysses, and partly because our eyes are uneducated to search its depths. In itself it is transparent, and it rises and falls without mire or dirt,’ like the blue Mediterranean on the marble cliffs of the Italian coast. If it is clear as far as the eye can see, let us trust that beyond the reach of the eye the clearness is the same.
And it is a crystal ocean as being calm. They who stand there have gotten the victory and bear the image of the Master. By reason of their conquest and by reason of their sympathy with Him they see that what to us, tossing upon its surface, appears such a troubled and tempestuous ocean, as calm and still. As from some height, looked down upon, the ocean seems a watery plain, and all the agitation of the billows has subsided into a gentle ripple on the surface, so to them looking down upon the sea that brought them thither, it is quiet – and their vision, not ours, is the true one.
It is a ‘sea of glass mingled with fire.’ Divine acts of retribution as it were flash through it, if I may so say, like those streaks of red that are seen in Venice glass, or like some ocean smitten upon the one side of every wave by a fiery sunlight, while the other side of each is dark. So through that great depth of God’s dealings there flashes the fire of retribution. They who have conquered the animal, the godless self, see into the meaning and the mercifulness of God’s dealings with the world; and we here, in the measure in which we have become victors over the rude animalism and the more subtle selfishness that tend to rule us all, and in the measure in which we bear the image of Jesus Christ, and therefore have come into sympathy with Him, may come to discern with some clearer understanding, and to trust with more unfaltering faith, the righteousness and the mercy of all that God shall do.
III. Lastly, notice the occasion of the song, and the song itself.
‘They sing the song of Moses and of the Lamb.’ The Song of Moses was a song of triumph over destructive judgment; the Song of the Lamb, says the text, is set on the same key. The one broad, general lesson to be drawn from this, is one on which I have no time to touch, viz., the essential unity, in spite of all superficial diversities, of the revelation of God in the Old Covenant by law and miracle and retributive acts, and the revelation of God in the New Covenant by the Cross and Passion of Jesus Christ. Men pit the Old Testament against the New; the God of the Old Testament against the God of the New. They sometimes tell us that there is antagonism. Modern teachers are wanting us to deny that the Old is the foreshadowing of the New, and the New the fulfilment of the Old. My text asserts, in opposition to all such errors, the fruitful principle of the fundamental unity of the two; and bids us find in the one the blossom and in the other the fruit, and declares that the God who brought the waters of the ocean over the oppressors is the God that has mercy upon all, in Jesus Christ, His dying Son.
And there is another principle here, upon which I need not do more than touch, for I have already anticipated much that might have been said about it, and that is the perfect harmony of the retributive acts of God’s destructive dealings in this world, and the highest conception of His love and mercy which the gospel brings us. ‘When the wicked perish,’ says one of the old proverbs, ‘there is shouting.’ And so there ought to be. When some hoary oppression that has been deceiving mankind for centuries, with its instruments and accomplices, is swept off the face of the earth, the more men have entered into the meaning of Jesus Christ’s mission and work, and the more they feel the pitying indignation which they ought to feel at seeing men led away by evil, and made miserable by oppression, the more they will rejoice. God’s dealings are meant to manifest His character and that in order that all men may know and love Him. We may, therefore, be sure, and keep firm hold of the confidence, that whatever He doeth, however the methods may seem to vary, comes from one unalterable and fixed motive, and leads to one unalterable and certain end. The motive is His own love; the end the glory of His Name, in the love and knowledge of men whose life and blessedness depend on their knowing and loving Him.
So, dear friends, do not let us be too swift in saying that this, that, and the other thing are inconsistent with the highest conceptions of the Divine character. I believe, as heartily as any man can believe, that God has put His witness in our consciences and minds, and that all His dealings will comply with any test that man’s reason and man’s conscience and man’s heart can subject them to. Only we have not got all the materials; we look at half -finished work; our eyes are not quite so educated as that we can pronounce infallibly, on seeing a small segment of a circle, what are its diameter and its sweep.
I am always suspicious of that rough-and-ready way of settling questions about God’s revelation, when a man says: I cannot accept this or that because it contradicts my conception of the Divine nature.’ Unless you are quite sure that your conceptions are infallibly accurate, unless you deny the possibility of their being educated, you must admit that agreement with them is but a leaden rule. And it seems to me a good deal wiser, and more accordant with the modesty which becomes us, to be cautious in pronouncing what does or does not befit God to do, and, until we reach that loftier point of vision, where being higher up we can see deeper down, to say ‘the Judge of all the earth must do right. If He does this, then it is right.’ At any rate let us lay hold of the plain truth: ‘O Lord! Thou preservest man and beast,’ and then we may venture to say, ‘Thy judgments are a mighty deep,’ and beneath that deepest depth, as the roots of the hills beneath the ocean, is God’s righteousness, which is like the great mountains.
The last thought that I would suggest is that, according to the teaching of my text, we may take that old, old story of the ransomed slaves and the baffled oppressor and the Divine intervention and the overwhelming ocean, as prophecy full of radiant hope for the world. That is how it is used here. Pharaoh is the beast, the Red Sea is this ‘sea of glass mingled with fire,’ the ransomed Israelites are those who have conquered their way out of the dominion of the beast, and the song of Moses and of the Lamb is a song parallel to the cadences of the ancient triumphant chorus, and celebrating the annihilation of that power which drew the world away from God. So we may believe that as Israel stood on the sands, and saw the Egyptians dead on the seashore, humanity will one day, delivered from all its bestiality and its selfishness, lift up a song of thanksgiving to the conquering King who has drowned its enemies in the depths of His own righteous judgments.
And as for the world, so for individuals. If you take the Beast for your Pharaoh and your task-master, you will ‘sink’ with him ‘like lead in the mighty waters.’ If you take the Lamb for your sacrifice and your King, He will break the bonds from off your arms, and lift the yoke from your neck, and lead you all your lives long; and you will stand at last, when the eternal morning breaks, and see its dawn touch with golden light the calm ocean, beneath which your oppressors lie buried for ever, and will lift up glad thanksgivings to Him who has washed you from your sins in His own blood, and made you victors over ‘the beast, and his image, and the number of his name.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
sea of glass = glassy sea. See Rev 4:6.
victory. See Rev 2:7 and App-197.
over . . . mark. The texts omit.
and. Omit.
stand = standing
the. Omit.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 15:2. [172] ) A phrase of rare occurrence; but that of Lycurgus, contra Leocr., is similar, . As to the preposition, the LXX. have, , …- ) After there is added by Erasmus, .[173] And this is the reading of about two or three MSS., which are so intimately related to one another, that they are, as it were, but one, and even these of themselves discover the gloss, by introducing various readings into the text. See App. on this passage. In fact there are not three things spoken of: but the name of the beast, OR the number of his name (disjunctively), is the mark itself. The mark (character) is the genus: there are two species, the name of the beast, and the number of his name. Hence it is that the mark (character, characterism) of the beast is spoken of for the most part indefinitely: ch. Rev 14:9, Rev 16:2, Rev 19:20, Rev 20:4; but when used definitely, it is either the mark (charagma, characteristic) of his name separately, as ch. Rev 14:11, or the number of his name separately, as here. For the one of these is included in the notion of the other: or at one time it is the name of the beast, at another, the number of his name, that more prevails. The preposition, , is here used several times, as ch. Rev 18:20.- , standing at the sea of glass) with an accusative, and with this very verb of standing, denotes either above, on, ch. Rev 7:1, Rev 11:11, Rev. 12:18 [Engl. Vers. Rev 13:1], Rev 14:1, or near, at, ch. Rev 3:20.
[172] Ver. 1. , is consummated) After this consummation there are at hand better things.-V. g.
[173] These words are retained in Rec. Text in opposition to ABC Vulg.-E.
Fuente: Gnomon of the New Testament
a sea: Rev 4:6, Rev 21:18
mingled: Isa 4:4, Isa 4:5, Mat 3:11, 1Pe 1:7, 1Pe 4:12
that had: Rev 11:11, Rev 11:12, Rev 12:11, Rev 13:14-18, Rev 14:1-5
stand: Eze 22:30, Eze 22:31
having: Rev 5:8, Rev 14:2, Rev 19:1-7
Reciprocal: Lev 19:28 – print Deu 32:43 – avenge 1Ch 25:1 – harps Psa 32:7 – songs Psa 66:6 – there Psa 68:25 – the players Isa 24:15 – glorify Isa 35:10 – and come Eze 13:23 – for I 1Co 10:1 – and all 1Co 15:57 – giveth 1Jo 5:4 – overcometh Rev 2:7 – To him Rev 6:2 – and he went Rev 7:14 – came Rev 13:16 – a mark Rev 13:17 – the number Rev 13:18 – count Rev 20:4 – and which
Fuente: The Treasury of Scripture Knowledge
Rev 15:2. Clear glass and fire are symbols of opposite facts and yet are appropriately used. The verse tells of several persons who had won a victory of a spiritual nature over the forces of Rome. The fire symbolizes their conflicts in which they were victorious, and the clear glass signifies their calmness of mind after the victory. The beast, the image and the mark were all involved in the conflict. The faithful servants resisted the direct attacks of Rome, also avoided imitating her in their lives, and as a consequence had escaped receiving the mark of guilt. Over the number of his name. The man whose number is stated in the text is Nero Caesar. Getting the victory over the number of his name is an indirect way of saying their victory was over Nero. That is significant since he was the emperor who was chief among the heads of Rome that tried to force the Christians to sin.
Comments by Foy E. Wallace
Verse 2.
2. And 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–Rev 15:2. Here was the vision of a crystal sea, with the transparency of glass, signifying that the impending events were soon to be manifest. The mingling of fire in the crystal denoted the consuming judgment of God soon to descend upon the beast and his minions. Standing on the crystal sea were the host of martyrs “that had gotten victory over the beast, and over his image, and over the number of his name . . . having the harps of God,” and they sang “the song of Moses, the servant of God, and the song of the Lamb.” The reference to the song of Moses indicated that the elements of this vision were formed from the deliverance of Israel and were a comparison with the Red Sea, which swallowed up Pharaoh and his hosts. The saints had “gotten victory” over the emperor-beast as Israel was victorious over Pharaoh; and as Israel sang the triumphant “song of Moses” standing by the sea; so these saints also, standing on the sea, sang “the song of Moses and the Lamb.” It was Pharaoh there, and the emperor here; the victorious Israelites there, the triumphant saints here; it was oppressed Israel delivered from Egypt there, the persecuted saints “redeemed from the earth.”
The reference to the Egyptian Pharaoh in comparison with the Roman emperor was made clear by the mention of “the song of Moses, the servant of God” and “them that had gotten victory over the beast, over his image, and over his mark, and over the number of his name”–the language identifies Pharaoh Rameses and Nero Caesar.
The mention of the victorious host having the harps of God, as in chapter fourteen, could not be literal any more than the angels and martyred saints could be physical. The harps here, as in preceding visions, were the symbol of the perfect melodious harmony of the grand symphony of redeemed voices singing. “the song of Moses and the Lamb” in exultant victory, standing on the crystal sea; as Israel in the exodus sang “the song of Moses,” standing by the sea.
The analogy drawn enforced the relation between the oppression and deliverance of Israel in the Old Testament, and the persecution and victory of the church in the New Testament. The symbols and apocalypses were parallel, and must be so applied. Otherwise the New Testament history of the early oppressions of the church loses force, and, the visions lose meaning, the symbols become enigmatic, the entire book becomes a dilemma, and its apocalyptic events anachronistic.
Fuente: Combined Bible Commentary
Rev 15:2. The next thing seen is a glassy sea mingled with fire. There can be no reason to doubt that this is the sea already spoken of at chap. Rev 4:6. The difference is, that it is now mingled with fire, the same fire as that of chap. Rev 14:18, the fire of judgment (comp. on chap. Rev 4:6).
Those that occupy this sea are next described as they that come victorious out of the beast, and out of his image, and out of the number of his name, words in which the remarkable use of the preposition out of is well worthy of notice (comp. on Joh 17:15). In the persons referred to we must include all Christians of all times who have been victorious over the three things mentioned. There is nothing to suggest the thought of a mere selection from that number.
For the harps of God which they hold in their hands see chaps. Rev 5:8, Rev 14:2.
Fuente: A Popular Commentary on the New Testament
There seems here to be an illusion to the Israelites’ deliverance out of Egypt, and to the song of Moses upon that occasion, recorded Exo 15:1-18. As they were delivered out of literal Egypt, so these from mystical Egypt, both nests of idolatry and false worship; a deliverance from both which deservedly called for a song of thanksgiving.
I saw a sea of glass mingled with fire; that is, a great number of pure, zealous Christians, their multitude being represented by the sea, their purity by glass, and their zeal by fire.
Who had gotten victory over the beast, and over his image; that is, who overcome all temptations of idolatry, both from the Pagan and antichristian emperors, called the beast and his image.
Having the harps of God in their hand, in allusion to the musical instruments used in the temple-service, and denoting hearts fitted for, and tuned by, the Spirit of God: to praise him with cheerfulness for preserving them from being overcome by temptations to idolatry.
Learn hence, That such as are sincerely gracious, are truly thankful to God for all his benefits and blessings, but especially for their preservation from sin, and their getting victory over temptations.
Observe next, the work of solemn praise and thanksgiving, which these purified and preserved souls were engaged in and employed about: They sung the song of Moses and the Lamb, saying, Great and marvellous are thy works, O Lord.
Where note, 1. The title of the song, namely, the song of Moses and the Lamb. The song of Moses, that is, a song much like unto that of Moses and the Israelites after they had passed safely through the Red Sea, Exo 15:1-18 and the song of the Lamb, so called, because it was a song indited by the Spirit of the Lamb, and tending to advance the glory of the Lamb.
Note, 2. The matter of the song, which is divided into two parts,
1. The church’s confession and declaration of those works which Christ doth: Great and marvellous are thy words, just and true are thy ways; that is, they are great and wonderful works, fit only to be done by him who is the Lord God Almighty; just and true, well becoming him who is King of saints.
2. The use which the church makes of these works; and that is, 1. To record, celebrate, and publish them. 2. To oblige and bind themselves faster and closer to him in his worship and service: Who shall not fear thee, O Lord! and glorify thy name? for thou only art holy.
Observe farther, The titles which are here by the church given unto God. 1. The Lord God Almighty. A title full of comfort to the saints in their greatest straits, and full of terror to their enemies in the midst of their abundance. 2. He is styled King of Saints, they receiving special protection from him, and he exercising a particular care over them. 3.He only is said to be holy, that is, essentially and causally: essentially in himself, and causally with respect to us: all holiness is originally in him, all holiness is derivatively from him, therefore should the praise thereof be given to him.
Observe lastly, The duty inferred from all those glorious titles which are here given to God, and for all the great and marvellous works done by him: Who shall not fear thee, O Lord, and glorify thy name? As if he had said, “All ought to do so, and there is great reason for so doing.” As God is to be feared, because he is full of power and justice, so then especially should his people fear him when he is taking vengeance on his enemies, his own and his church’s adversary: Who shall not fear thee? for thy judgments are manifest.
Fuente: Expository Notes with Practical Observations on the New Testament
The sea is likely the same one mentioned in the throne scene of Rev 4:6 . The difference here is that it is mingled with fire which may signify coming judgment or the fiery trials Christians go through to at last stand upon this sea. ( Zec 13:9 ; Mal 3:2-4 ; 1Co 3:12-15 ; 1Pe 1:7 ) Though the devil and his allies intended to defeat them, here they stand victorious. In Rev 5:8 ; Rev 14:2 , we have seen the harps as representative of joyful music and a sweet sound. Here, God has given the redeemed the ability to make joyful music and a sweet sound.
Fuente: Gary Hampton Commentary on Selected Books
Rev 15:2-4. I saw as it were a sea of glass mingled with fire It was before clear as crystal, (Rev 4:6,) but is now mingled with fire Emblematical of the judgments whereby Gods enemies were about to be devoured; and them that had gained Or were gaining, as rather means; the victory over the beast and his image And not submitted to his tyranny or religion, having steadfastly refused, though at the expense of their property, liberty, and lives, amidst so many who were devoted to him, to receive his mark, and the number of his name
Expressions which seem to mean nearly the same thing; standing on the sea of glass Which was before the throne; having the harps of God
Given by him, and appropriated to his praise. And they sing, &c. Like unto the people of Israel after their deliverance and escape out of Egypt, when, having passed through the Red sea, they stood on the shore; and, seeing their enemies overwhelmed with the waters, sung the triumphant song of Moses. So these, having passed through the fiery trials of this world, stand on a sea of glass, and, seeing the vials ready to be poured out upon their enemies, sing a song of triumph for the manifestation of the divine judgments, which is called the song of Moses and the song of the Lamb, because the words are, in a great measure, taken from the song of Moses and other parts of the Old Testament, and applied in a Christian sense; but chiefly because Moses was the minister and representative of the Jewish Church, as Christ is of the church universal: therefore it is also termed, the song of the Lamb. Saying, Great and marvellous are thy works We acknowledge and know that all thy works, in and toward all the creatures, are great and wonderful; just and true are thy ways With all the children of men, good and evil. Who shall not fear thee, O Lord Stand in awe of thee, revere thy justice and thy power, and fear to offend thee; and glorify thy name Honour and praise, love and serve thee; for thou only art holy And in thy presence the holiness of all other beings disappears, as utterly unworthy to be mentioned. Or, as the words may be rendered, thou only art gracious, and thy grace is the spring of all thy wonderful works, even of thy destroying the enemies of thy people. Accordingly, in the 137th Psalm, that clause, for his mercy endureth for ever, is subjoined to the thanksgiving for his works of vengeance, as well as for his delivering the righteous. For all nations shall come and worship before thee Shall serve thee as their king, and confide in thee as their Saviour with reverential joy: a glorious testimony this to the future conversion of all the heathen. The Christians are now a little flock; and they who do not worship God, an immense multitude. But all the nations, from all parts of the earth, shall come and worship him, and glorify his name. For thy judgments shall be made manifest And then the inhabitants of the earth will, at length, learn to fear thee.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 2
A sea of glass; that is, a pavement, level and extended like a sea, and formed of materials of the greatest brilliancy and splendor.–The beast, the one described Revelation 13:11-18.
Fuente: Abbott’s Illustrated New Testament
15:2 {3} And I saw {4} as it were a sea of glass mingled with fire: and {5} them that had gotten the victory over the beast, and over his image, and over his mark, [and] over the number of his name, {6} stand on the sea of glass, having the harps of God.
(3) There are two parts of the narration: one, the confession of the saints glorifying God, when they saw that preparation of the judgments of God, to Rev 15:3-4 , another the vocation, instruction, and confirmation of those instruments which God has ordained for the execution of his judgments, in Rev 15:5-8 .
(4) This part of the vision alludes to the sea or large vessel or brass, in which the priests washed themselves in the entrance of the temple: for in the entrance of the heavenly temple (as it is called) in Rev 15:5 , is said to have been a sea of glass, most luminous and clear to the commodity of choice mixed with fire, that is, as containing the treasury of the judgments of God, which he brings forth and dispenses according to his own pleasure: for out of the former, the priests were cleansed of old: and out of this the ungodly are destroyed now in Rev 4:6 .
(5) That is, the godly martyrs of Christ, who shall remain faithful even in miracles to that beast; see Rev 13:17; Rev 14:9-10
(6) Glorifying God, from the particular observation of the weapons and instruments of God’s wrath, floating in the sea of glass.
Fuente: Geneva Bible Notes
The praise of the Tribulation martyrs 15:2-4
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
John again "saw" (cf. Rev 15:1; Rev 15:5) the sea of glass that was similar to crystal (Rev 4:6; cf. Exo 24:10; Eze 1:22), though here he wrote that it also had fire in it. The sea most likely represents chaotic evil (cf. Rev 4:6). The fire suggests the judgment that is about to come. Another view is that the fiery sea represents the persecution by the beast during the Tribulation. [Note: McGee, 5:1017.] The people standing on this sea appear to be the Tribulation martyrs (Rev 6:9-11; Rev 7:9-17; Rev 12:11; Rev 14:1-5; Rev 14:13). They had overcome the beast, his image, and the number of his name, three specific entities that combine to heighten appreciation for their victory.
God probably intended that we see allusions to the Exodus and the crossing of the Red Sea here. Jesus Christ will lead these believers in a great deliverance, as Moses led the Israelites long ago. However, these overcomes stand on the sea, not beside it, as they give thanks to God (cf. Exodus 15). Harps denote dedication to the service of God (1Ch 16:42; cf. Rev 5:8; Rev 14:2).