14. And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

15. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time has come for thee to reap; for the harvest of the earth is ripe.

16. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.

17. And another angel came out of the temple which is in heaven, he also having a sharp sickle.

18. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

19. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God.

20. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

The special characters of this vision and their work have been very difficult for me to identify positively. Until clearer light on the matter is received, I choose to withhold an explanation rather than to indulge in speculation. Its usual explanation is to apply the gathering of the harvest of the earth to the work of the reformation now taking place and the vintage scene to the final destruction of the wicked, their punishment being symbolized by the treading of the "winepress of the wrath of God." This may be its signification. It is certain, however, that in a subsequent chapter, the final judgment of the wicked is symbolized by the treading of "the wine-press of the fierceness and wrath of Almighty God." Beyond this I can not now speak with certainty.

CHAPTER XV.

And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

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:

5. And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:

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.

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.

8. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

The scene presented to us in this vision is but an introduction to the solemn scenes of awful judgment immediately following. The first thing that attracted John's attention was a sign, great and marvelous, "seven angels having the seven last plagues." The reason why these are denominated the "last plagues" is because that "in them is filled up the wrath of God." These are the completion, then, the finishing up of the work of divine judgment against the persecutors of the church. When the last one is poured out the work is done, the time of judgment is over. These angels are not designed to symbolize any agencies on earth, for they do not appear on earth; they are simply the conductors of the Revelation. God never commissions his people on earth to perform such great judgments upon their persecutors as the temporal judgments of the seven last plagues will be shown to be; but, on the contrary, he has given them the express command not to avenge themselves, but to suffer wrong. He himself lays exclusive claim to this prerogative, saying, "Vengeance is mine; I will repay, saith the Lord." Rom. 12:19.

As soon as the subject of the plagues is introduced and before they are poured out, the narrative suddenly changes and a short history of God's redeemed saints is given. This, perhaps, thus occurs for two reasons—to assist us in fixing the chronology of the events described and to encourage us with the thought that, even while the awful judgments of God are being "made manifest" upon the haughty oppressors of earth, God has a chosen people who have "gotten the victory over the beast, and over his image, and over his mark, and over the number of his name." They stand upon the "sea of glass, having the harps of God"—a symbol of melody and praise—and sing the song of Moses and the song of the Lamb. The song of Moses was that sung by the Israelites when they had escaped to the further side of the Red Sea, thus securing perfect deliverance from their enemies. So, also, this company of worshipers sing a great song of deliverance—deliverance from the beast and his image. In chapters 4 and 5 John saw the great host redeemed before the apostasy standing on this sea of glass, singing the song of redemption—the song of the Lamb—but this company are enabled to sing another song as well—the song of deliverance—for they have "gotten the victory over the beast, and over his image, and over his mark, and over the number of his name." Halleluiah! "Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints."