Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Revelation 15:2 - 15:4
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Rev_15:2-4. Before the beginning of the last plagues, immediately preceding the end itself, yea before the opening of the heavenly νάος (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.
ὠς θάλασσαν ὑαλίνην μεμιγμένην πυρί . 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 ὡς θαλ . ὑαλ ., 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, ὡς θάλ . ὑαλ ., an end is placed to all misunderstanding, it is expressly said, with a certain want of precision, ἐπὶ τἡν θάλ . τὴν ὑαλ . That the addition μεμιγμένην πυρί 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 θαλ . ὑαλιν ., while the μεμιγμ . πυρί expresses a more special, although in this place a significant, side-reference. Because of the addition μεμιγμ . πυρί , the false interpretations of ὡς θάλ . ὑαλίν ., 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 θάλ . to baptism, and the πὺρ 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; Züll. 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.
τοὺς νικῶντας . The pres. part.[3618] designates the idea without regard to time.[3619]
ἘΚ Τ . ΘΗΡ . Winer, p. 345. On the subject, cf. Rev_13:7; Rev_13:15 sqq, Rev_14:13.
ἜΧ . ΚΙΘΆΡΑς ΤΟῦ ΘΕΟῦ . 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: ΤῊΝ ᾨΔῊΝ ΜΩΫΣΈΩς ΤΟῦ ΔΟΎΛΟΜ ΤΟῦ ΘΕΟῦ ΚΑῚ ΤῊΝ ᾨΔῊΝ ΤΟῦ ἈΡΝΊΟΥ . 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 ΛΈΓΟΝΤΕς , 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 ΔΙΚΑΙΏΜΑΤΑ of God serve for the glory of the Lamb.
ΜΕΓΆΛΑ ΚΑῚ ΘΑΥΜΑΣΤᾺ , Κ . Τ . Λ . Cf. Psa_111:2; Psa_139:14; 1Ch_16:9.
ΚΎΡΙΕ
ΠΑΝΤΟΚΡΆΤΩΡ Rev_4:8, Rev_11:17. Cf. Rev_1:8.
ΔΊΚΑΙΑΙ ΚΑῚ ἈΛΗΘΙΝΑῚ ΑἹ ὉΔ . Σ . Psa_145:17; Deu_32:4.[3630]
ὁ βασιλεὺς τῶν ἐθνῶν . 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]
ὅτι , κ . τ . λ . Of the three clauses introduced by the ὅτι , the first two are co-ordinated with each other, since the former in its way gives the basis for the interrogatory τίς
τὸ ὄνομά σου , and the last words ὅτι τὰ δικαιώμ . σ . ἐφαν . that for the immediately preceding clause ὅτι πάντα , κ . τ . λ .
μόνος -g0- ὅσιος -g0-. The variation ἅγιος arises from the classical linguistic prejudice, according to which the predicate ὅσιος , which in the N. T. is said only (Rev_16:5) of God, is applied to godly men.[3633]
Although the words ὅτι μόνος ὄσιος 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 ὅτι μόν . ὅσ . modifies in a certain degree the inner connection, in the sense that the words ὅτι πάντα τὰ ἔθνη , κ . τ . λ ., 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, τίς οὐ μῂ φοβ ., κ . τ . λ .: “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.”
ὅτι τὰ δικαιώματά σου ἐφανερώθησαν . For, from the works and judgments which the righteousness of God has executed, and in which he has been revealed as the βασιλεὺς τῶν ἐθνὼν , 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 θαλ . ὑαλ . μεμ . πυρ . 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 ἑπί 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.: νενικηκότας .
[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 τ . δούλ . τ . θ ., cf. Exo_14:31; Num_12:7; Jos_14:7; Jos_22:5. The LXX. do not have here the word δοῦλος .
[3624] Züll.
[3625] Exodus 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. Züll., De Wette.
[3630] LXX.: ἀληθινά for úÌÈîÄéí . Cf., on the other hand, Rev_3:14.
[3631] Only that σε after φοβ . does not belong to the correct text.
[3632] Cf. Rev_13:4.
[3633] Cf. Schol. on Eurip., Hecub. 788: τὸ πρὸς θεοὺς ἐξ ἀνθρώπων γενόμενον δίκαιον ὅσιον καλοῦμεν [“We call one among men who is just with respect to the gods, ὅσιον ”].
[3634] Exo_9:16; Exo_14:17 sq.; Psa_126:2; Mic_7:16 sqq.
LXXVIII. Rev_15:3. τὴν ᾠδὴν Μωυσέως , κ . τ . λ .