3 And they sing the [464]song of Moses the servant of God, and the [465]song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; [466]just and true are thy ways, thou King of [467]saints.
3. And they sing the song of Moses the servant of God. A song of thanksgiving and praise, such as Moses taught the Hebrew people to sing after their deliverance from Egyptian bondage. See Ex. xv. The meaning here is, not that they would sing that identical song, but that, as Moses taught the people to celebrate their deliverance with an appropriate hymn of praise, the redeemed would celebrate their delivery and redemption in a similar manner. There is an obvious propriety here in referring to the “song of Moses,” because the circumstances are very similar; the occasion of the redemption from that formidable Antichristian power here referred to, had a strong resemblance to the rescue from Egyptian bondage. ¶ And the song of the Lamb. The hymn which is sung in honour of the Lamb, as their great deliverer.Comp. Notes on ch. v. 9, 10, 12, 13. ¶ Saying, Great and marvellous are thy works. See Notes on [ver. 1]. The meaning is, that great power was evinced in redeeming them; and that the interposition of the divine goodness in doing it was marvellous, or was such as to excite wonder and admiration. ¶ Lord God Almighty. This would seem to mean the same thing as the expression so common in the Old Testament, “Jehovah, God of hosts.” The union of these appellations give solemnity and impressiveness to the ascription of praise, for it brings into view the fact, that he whose praise is celebrated is Lord—the Jehovah—the uncreated and eternal One; that he is God—the creator, upholder, and sovereign of all things; and that he is Almighty—having all power in all worlds. All these names and attributes are suggested when we think of redemption; for all the perfections of a glorious God are suggested in the redemption of the soul from death. It is the Lord—the Ruler of all worlds; it is God—the Maker of the race, and the Father of the race, who performs the work of redemption; and it is a work which could be accomplished only by one who is Almighty. ¶ Just and true. The attributes of justice and truth are brought prominently into view also in the redemption of man. The fact that God is just, and that in all this work he has been careful to maintain his justice (Ro. iii. 26); and the fact that he is true to himself, true to the creation, true to the fulfilment of all his promises, are prominent in this work, and it is proper that these attributes should be celebrated in the songs of praise in heaven. ¶ Are thy ways. Thy ways or dealings with us, and with the enemies of the church. That is, all the acts or “ways” of God in the redemption of his people had been characterized by justice and truth. ¶ Thou King of saints. King of those who are holy; of all who are redeemed and sanctified. The more approved reading here, however, is King of nations—ὁ βασιλεὺς τῶν ἐθνῶν—instead of King of saints—τῶν ἁγίων. So it is read in the critical editions of Griesbach, Tittmann, and Hahn. The sense is not materially affected by the difference in the reading.
4 Who[468] shall not fear thee, O Lord, and glorify thy name? for thou [469]only art holy: for [470]all nations shall come and worship before thee; for thy judgments are made manifest:
4. Who shall not fear thee, O Lord. Reverence and adore thee; for the word fear, in the Scriptures, is commonly used in this sense when applied to God. The sense here is, that the judgments about to be inflicted on the beast and his image should and would teach men to reverence and adore God. There is, perhaps, included here also the idea of awe, inasmuch as this would be the effect of punishment. ¶ And glorify thy name. Honour thee—the name being put for the person who bare it. The sense is, that, as a consequence of these judgments, men would be brought to honour God, and to acknowledge him as the Ruler of the earth. ¶ For thou only art holy. That is, in these judgments he would show himself to be a holy God; a God hating sin, and loving righteousness and truth. When it is said that he “only” is holy, the expression is used, of course, in a comparative sense. He is so pure that it may be said that, in comparison with him, no one else is holy. Comp. Notes on Job iv. 18; xv. 15. ¶ For all nations shall come and worship before thee. That is, as the result of these punishments inflicted on this dread Antichristian power, they shall come and worship thee. Everywhere in the New Testament the destruction of that power is connected with the promise of the speedy conversion of the world. ¶ For thy judgments are made manifest. To wit, on the beast. That formidable power is overthrown, and the grand hindrance to the universal spread of the true religion is now taken away. Comp. Notes on Is. xxvi. 9.
5 And after that I looked, and behold, the [471]temple of the tabernacle of the testimony in heaven was opened:
5. And after that I looked. After I had seen in vision the redeemed thus referred to, celebrating the praises of God, I saw the preparation made for the execution of these purposes of judgment. ¶ And behold, the temple of the tabernacle of the testimony. Not the whole temple, but only that part to which this name was given. The word tabernacle—σκηνή—means properly a booth, hut, tent, and was the name commonly givento the tent or tabernacle that was erected in the wilderness for the service of God. See Notes on Ac. vii. 44. The same word came naturally to be applied to the temple that was reared for the same purpose in Jerusalem. It is called the “tabernacle of testimony,” because it was a testimony or witness of the presence of God among the people—that is, it served to keep up the remembrance of him. See Notes as above on Ac. vii. 44, where the same Greek phrase is used as here—rendered there “tabernacle of witness.” The word temple here—ναός—does not refer to the whole of the building called the “temple,” but to the holy of holies. See Notes on He. ix. 3. This was regarded as the peculiar dwelling-place of God; and it was this sacred place, usually closed from all access, that now seemed to be opened, implying that the command to execute these purposes came directly from God himself. ¶ In heaven. That is, that part of heaven which corresponds to the most holy place in the temple was opened; to wit, that which is the peculiar residence of God himself. ¶ Was opened. Was thrown open to the view of John, so that he was permitted to look, as it were, upon the very dwelling-place of God. From his holy presence now came forth the angels to execute his purposes of judgment on that Antichristian power which had so long corrupted religion and oppressed the world.
6 And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.
6. And the seven angels. See Notes on [ver. 1]. ¶ Came out of the temple. Were seen to come from the temple; that is, from the immediate presence of God. ¶ Having the seven plagues. See Notes on [ver. 1]. Each one intrusted with a single “plague” to be executed upon the earth. The meaning here is, that they were designated or appointed to execute those plagues in judgments. The symbols of their office—the golden vials—were given to them afterwards, ver. 7. ¶ Clothed in pure and white linen. The emblem of holiness—the common representation in regard to the heavenly inhabitants. See Notes on ch. iii. 4; vii. 13. Comp. Mat. xvii. 2; Lu. ix. 29; Mar. xvi. 5. ¶ And having their breasts girded with golden girdles. See Notes on [ch. i. 13]. The meaning is, that they were attired in a manner befitting their rank and condition.
7 And one of the four beasts gave unto the seven angels seven golden vials, full of the wrath of God, who liveth for ever and ever.
7. And one of the four beasts. See Notes on [ch. iv. 6, 7]. Which one of the four is not mentioned. From the explanation given of the design of the representation of the “four beasts,” or living creatures, in the Notes on [ch. iv. 6, 7], it would seem that the meaning here is, that the great principles of that divine government would be illustrated in the events which are now to occur. In events that were so closely connected with the honour of God and the triumph of his cause on the earth, there was a propriety in the representation that these living creatures, symbolizing the great principles of divine administration, would be particularly interested. ¶ Gave unto the seven angels seven golden vials. The Word here used—φιάλη—means properly, “a bowl or goblet, having more breadth than depth” (Rob. Lex.). Our word vial, though derived from this, means rather a thin long bottle of glass, used particularly by apothecaries and druggists. The word would be better rendered by bowl or goblet, and probably the representation here was of such bowls as were used in the temple service. See Notes on [ch. v. 8]. They are called in ch. xvi. 1, “vials of the wrath of God;” and here they are said to be “full of the wrath of God.” The allusion seems to be to a drinking cup or goblet filled with poison, and given to persons to drink—an allusion drawn from one of the methods of punishment in ancient times. See Notes on [ch. xiv. 10]. These vials or goblets thus became emblems of divine wrath, to be inflicted on the beast and his image. ¶ Full of the wrath of God. Filled with that which represented his wrath; that is, they seemed to be filled with a poisonous mixture, which being poured upon the earth, the sea, the rivers, the sun, the seat of the beast, the river Euphrates, and into the air, was followed by severe divine judgments on this great Antichristian power. See ch. xvi. 2–4, 8, 10, 12, 17. ¶ Who liveth for ever and ever. The eternal God.The particular object in referring to this attribute here appears to be, that though there may seem to be delay in the execution of his purposes, yet they will be certainly accomplished, as he is the ever-living and unchangeable God. He is not under a necessity of abandoning his purposes, like men, if they are not soon accomplished.