CHAPTER XV. 1. And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. Twice before (ch. xii.) St. John saw a "wonder"; or as the Revised Version in each instance translates the word, a "sign in heaven. First, when he beheld there "the King's Daughter all glorious without as well as within, made indomitable in weakness. Secondly, when he beheld there a great red dragon, God's adversary and hers, at work yet baffled in his evil purpose. Now thirdly (if I may assume the Greek word still to be the same), when Seven Angels appear having the Seven last Plagues wherein is filled up the wrath of God. Many points as I may miss, I perceive the marvel of "a woman" (for such is the figure, whatever may be the signification) appearing as the centre of such concurrent glories: I readily perceive the marvel of a rebel working wickedness and waging war in heaven itself. But angels being (so to say) natives of heaven, and St. John having already mentioned as present there ten thousand times ten thousand and thousands of thousands, the third marvel seems not to consist in Seven Angels thence confronting us, but rather in their being the bearers of Seven Plagues. This is the third and last Seven of the Apocalypse, "for in them is filled up the wrath of God." The previous Sevens were the Seals and the Trumpets; and however the three series may have to be viewed in historical sequence, yet to any uninstructed reader they convey with one voice one reiterated warning to love righteousness and hate iniquity and flee from the wrath to come. "The wrath of God" admits of being filled up nowhere do we read of His mercy being filled up. Equally, "seven last plagues" are here defined; but nowhere seven last blessings. 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. If I may venture to assume this sea to be the same as that which St. John originally beheld "before the Throne . . . of glass like unto crystal" (ch. iv. 6), a fresh point of glory has now been added to its former glory; or if not truly added, has yet been added so far as our knowledge is concerned. The former vision magnified God as Creator. Of that vision the sea appeared pure, perfect, unbroken, unperturbed; it spread double against that overarching sky which is strong and as a molten looking-glass. Itself flawless, there could occur no flaw in its reflection of the firmament. Now fire is added not to consume, but "mingled" with that sea to illuminate, flash, augment beauty; even as the fiery milky opal would not be half itself without its spark. For Redemption now excels Creation; and the fiery trial through which the elect have pressed after Christ, being past as a trial endures as a perpetual splendour. None but victors stand upon that sea "having the harps of God," for "he that is feeble among them at that day shall be as David." Awake, awake, utter a song arise . . . and lead thy captivity captive." Jerusalem of fire And gold and pearl and gem, Lo, thrones thou hast for them; Desirous they desire Thy harp, thy diadem, Thy bridal white attire, Á palm branch from thy stem: 66 Though the sea be "of glass mingled with fire," yet if we may regard it as in any sense equivalent to a sea of water thus mingled, we immediately recognize and revere two conspicuous types of God the Holy Spirit; and we discern as in a glass darkly how it is His Presence, Gift, Grace, which sustains the Church universal. The Altar has clearly reappeared in the celestial Temple: now (if I may) I behold the Font also, that "womb of the morning," whence as Christ's members we derive the dew of immortal birth. "O Lord, how manifold are Thy works! in wisdom hast Thou made them all the earth is full of Thy riches. So is the great and wide sea." : An alternative reading (Revised Version) makes these more than conquerors stand not on but by the glassy sea; thus supplying us with an additional thought by contrasting the Church Triumphant for evermore with sometime the Church Militant : "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof. How shall we sing the Lord's song in a strange land?" 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. "Consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to Him that appointed Him, as also Moses was faithful in all His house. . And Moses verily was faithful in all His house, as a servant. .. But Christ as a Son over His own house." Hence it appears how wide and not to be bridged over is the gulf between Son and servant; yet Christ setting aside that inequality is pleased to combine with Himself Moses His friend in a song of triumph, ennobling with transcendent significance Solomon's proverb: "A wise servant . . . shall have part of the inheritance among the brethren." Surely this also is a sign and a great wonder brought to light in heaven. The Passion Flower hath sprung up tall, To clear the shadow of the wall: Hour by hour On the heavenward hill. The Passion Flower blooms red or white, Its leaves, its tendrils, from the light: Looks up, but mounts not half so high, Tending toward the sky. On earth long ages before Moses had had his triumph and his song of triumph when Israel stood safe on the further shore of the Red Sea so that in heaven it is no new thing for him to sing unto the Lord because He hath triumphed gloriously. Throughout the Gospel, on the contrary, no trace appears of any triumph song "of the Lamb," unless it be that Hymn which He sang with His disciples while He stood on the brink of deep waters whose floods were presently to run over Him. Moses had said, "Fear ye not, stand still and see the salvation of the Lord," when a type of supreme salvation was about to be enacted; and Christ said, "Be of good cheer; I have overcome the world," when He was about with His own right hand and with His holy arm to get Himself the victory. Lord Jesus, there is none like unto Thee, none beside Thee. This "Song" is rendered somewhat differently in the Revised Version "Great and marvellous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages [margin, "nations "]. 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." 4. Who shalt 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. O Lord God Almighty, All Holy, Whom we fear, Whom we trust, Whose Name we desire to glorify; Thou Who hast vouchsafed to constitute man not least amongst Thy marvellous works; on wings of grace enable us like Thine Angel of old to do wondrously, ascending spiritually from the rock of faith and altar of obedience in the flame of love. O King of saints, of nations, of the ages, Thou Whose ways are just and true; Thou Unapproachable Who callest us unto Thee, Thou Inimitable Who requirest us to become like unto Thee; grant us grace ever worshipping to follow Thee by justice and truth. In this age of probation prepare Thou generation after generation for the eternal ages of perfected sanctity; until the knowledge of Thy glory shall fill the earth as the waters cover the sea, and all saints shall be co-extensive with all nations. Father, Son, Holy Spirit, Co-Eternal Trinity in Unity, we plead the Merits of Jesus Christ. Amen. 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. Surely this also is a time appointed, a solemn feast day. Because to the saints it is meat and drink to do the Will of God and to finish His work: if to do it, likewise to suffer it; if to finish it, likewise to behold it finished. "He that is our God is the God of salvation; and unto God the Lord belong the issues from death." Yet of old far different was that procession which the sweet Psalmist of Israel contemplated when he uplifted heart and voice in the Divine praises: "They have seen Thy goings, O God; even the goings of my God, my King, in the sanctuary. The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels." Then the thousands of the chosen nation flocked up to the earthly Tabernacle of the Mercy Seat; now from the heavenly Temple of the Tabernacle of the Testimony emerge the ministers of Judgment. Song, music, mirth, befitted that interlude of time awe, silence, this prelude of eternity. Time lengthening, in the lengthening seemeth long : A little while from morn to evensong, A little while, when once Eternity Eternity to be and be and be, Ever beginning, never ending still, Still undiminished far as thought can see; Farther than thought can see, by dint of will Strung up and strained and shooting like a star Past utmost bound of everlasting hill: Eternity unswaddled, without bar, Finishing sequence in its awful sum; Eternity still rolling forth its car, Eternity still here and still to come. At the sounding of the Seventh Trumpet (ch. xi. 15, 19), "the Temple of God was opened in heaven, and there was seen in His Temple the Ark of His Testament." Now once more "the Temple of the Tabernacle of the Testimony in heaven was opened," but no word indicates that the Stronghold of Mercy and Comfort was again revealed to sight. There, doubtless, It abode ; but hidden, it may be, as when the Cloudy Pillar of Fire turned unbroken darkness against Pharaoh and his host. So likewise Moses, that luminous type of Christ, answered |