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Rev_15:5-8. After the introductory song καὶ μετὰ ταῦτα (Rev_15:5),[3635] the seven angels which hold the seven plagues come out of the heavenly temple, and receive seven vials full of the wrath of God.
ὁ ναὸς τῆς σκηνὴς τοῦ μαρτυρίου ἐν τ . οὐρ . Cf. Rev_11:19. It is not the holy of holies[3636] that is designated by the entire expression, but the proper temple[3637] in heaven, which is more accurately described by the addition of the gen. τὴς σκ . τ . μαρτ .,[3638] as the ναός belonging to the tabernacle of the testimony, i.e., including it,[3639]—not as existing in the σκην . τ . μαρτ .[3640]
The heavenly δόξα of the seven angels is to be seen from their adornment; one attribute, the golden girdle, they have in common even with the Lord himself.[3641] The first expression ἐνδεδ . λίθον καθαρὸν λαμπρὸν , in which, considering the manuscript authority for it, the λίθον can scarcely be a clerical error,[3642] is by no means to be so explained as to refer to Christ himself, the corner-stone[3643] or the “various adornments of virtues,”[3644] as the clothing of the angel; if, however, only a comparison with Eze_28:13 ( πᾶν λίθον χρῆστον ἐνδέδεσαι ) give an explanation that is at all events satisfactory, a plural, nevertheless, would possibly be expected, as πᾶν λιθ . stands in Ezekiel. The idea must, then, be that each angel wears a garment set with a pure, brilliant gem. The later expositors all follow the reading λίνον , according to which the angels appear in sacerdotal garments.[3645] Hengstenb. compares this with Rev_19:8, where, however, the expression λίνον does not occur. Ew. ii. refers properly to the fact that the καθαρόν does not appear to require the idea of a garment. But the weight of the witnesses who advocate the reading which is more difficult, and yet not to be derived from Ezekiel,[3646] is too great. à also appears by its peculiarities to betray with what difficulty the attempt was made to explain away the difficult-to-be-understood λίθον .[3647]
That one of the four beings (Rev_4:6) gives[3648] to the angels the vials of wrath, is significant, because it has to do with plagues which pertain to all earthly creatures whose representatives those beings are.[3649] As in their song of praise in Rev_4:7, they looked towards the end, so also the end does not come without their participation.[3650]
τοῦ ζῶντος εἰς τοὺς αἰῶνας τῶν αἰώνων . The making eternity conspicuous has the same relation as already in Rev_1:8.
καὶ ἐγεμίσθη , κ . τ . λ ., Rev_15:8. The smoke with which the temple is filled,[3651] is not the sign of the incomprehensibility of the Divine judgments,[3652] nor directly of the wrath of God;[3653] but, as the text itself explains, that the smoke is represented as proceeding from the glory and power of God ( ἐκ δ . τ . θ . καὶ ἐκ τ . δυν . αὐτ .), as a sign of the majesty, actually present in the ναός , of God revealing himself immediately in his power. In the cloud of smoke there the ëáåÉã éäØ [3654] is enthroned, which now, as the addition Κ . ἘΚ Τ . ΔΥΝΆΜΕΩς ΑὐΤ . especially emphasizes, will be manifested on the side of its omnipotence. The subject, it is true, refers to a revelation of judgment upon enemies, that is full of grace to believers; but the interpretation of the smoke fails to be in accordance with the text, if this be regarded as, on that account, either a sign of Divine wrath, or even of God’s grace working for the good of the godly.[3655] Beng. says, correctly, concerning the ΚΑΠΝ .: “The covering of Divine Majesty.”[3656]
ΚΑῚ ΟὐΔΕΙς ἘΔΎΝΑΤΟ ΕἸΣΕΛΘΕῖΝ , Κ . Τ . Λ . The description depends upon types like Exo_40:34; 1Ki_8:10 sq.[3657] Incorrect are all the allegorical explanations which depend upon the presumption that the heavenly ΝΑΌς represents the Church on earth.[3658] Just as incorrect, and entirely remote, Grot.: “God was not willing to give any other oracles but these.” Nothing whatever is said, also, to the purport that no one could go into the temple, in order by prayer to avert the threatening judgments.[3659] The correct explanation is derived from the words ἌΧΡΙ ΤΕΛΕΣΘ ., Κ . Τ . Λ ., which, upon the foundation of the general idea of the inaccessibility of God as present in his personal ΔΌΞΑ ,[3660] suggests that not until satisfaction shall be rendered his holy wrath, by the full execution of all the plagues impending from God’s justice, shall access to him be possible. Until then, the immediate presence of his glory and power (Rev_15:8 a) must consume all creatures.[3661]
[3635] See on Rev_15:1.
[3636] Grot., etc.
[3637] Cf. Rev_11:1.
[3638] Cf., on this designation, Act_7:44; Exo_29:10-11, LXX.
[3639] Ewald.
[3640] De Wette.
[3641] Cf. Rev_1:13.
[3642] Grot.
[3643] 1Pe_2:6.
[3644] Andr., Beda.
[3645] De Wette.
[3646] Volkm.
[3647] See Critical Notes.
[3648] Cf. Rev_6:1; Rev_6:3; Rev_6:5; Rev_6:7.
[3649] Hengstenb. But cf. also Riehm, l. c., p. 24.
[3650] Cf. also Rev_19:4.
[3651] cf. Isa_6:4.
[3652] C. a Lap., etc.
[3653] Andr., Grot., Heinr., Hengstenb., Ebrard.
[3654] Exo_40:34. LXX.: δόξα κυρίου .
[3655] Züllig, Hengstenb.
[3656] Cf. also De Wette.
[3657] De Wette, Hengstenb.
[3658] Beda: “No one can be incorporated among the members of the Church unless one who listening learns the mysteries of faith from preachers.” Coccejus: “Papal human ordinances hinder the faith of the most.” Vitr.: “In the time of the plagues … there shall be such a demonstration of the glorious and gracious presence of God in the Church, as can be compared with the symbolical demonstration of the Divine presence in the tabernacle under the old covenant.”
[3659] Ewald, Stern.
[3660] Cf. Exo_19:21; Isa_6:5.
[3661] Cf. Hengstenb.; likewise also Züllig, De Wette.