Rev 15:2-4 | Barnes | STEP | Verse 2. And I saw as it were a sea of glass . In , a similar vision is recorded--"And before the throne there was a sea of glass, like unto a crystal." . The sea of glass here means a sea, clear, pellucid, like glass: an expanse that seemed to be made of glass. There it was entirely clear; here it is mingled with fire. Mingled with fire . That is, a portion of the sea was red like fire. It was not all clear and pellucid, as in , but it was, as it were, a tesselated expanse, composed in part of what seemed to be glass, and in part of a material of a red or fiery colour. In the former case, ( ,) the emblem was designed to represent the pure worship of heaven without reference to any other symbolic design, and hence the sea is wholly clear and pellucid; here, in connexion with the purpose of furnishing an appropriate symbol of the Divine Majesty, there is united the idea of punishment on the foes of God, represented by the fiery or red colour. If it is proper, from conjecture, to suggest the meaning of this as an emblem, it would be that the foundation--the main element--of all the Divine dealings is justice or holiness--represented by the portion of the sea that seemed to be glass; and that there was, in this case, intermingled with that, the image of wrath or anger--represented by the portion that was fiery or red. The very sight of the pavement, therefore, on which they stood when worshipping God, would keep before their minds impressive views of his character and dealings. And them that had gotten the victory over the beast . . That is, they who had gained a victory in times of persecution and temptation; or they whom the "beast" had not been able, by arts or arms, to subdue. The persons referred to here, I suppose, are those who in the long dominion of the Papal power, and amidst all its arts and corruptions--its threats and persecutions--had remained stedfast in the truth, and who might thus be said to have gained a victory --for such victories of piety, virtue, and truth, amidst the corrupting influences of sin and error, and the intimidations of power, are the most important that are gained in this world. And over his image . ; The meaning is, that they had not been led to apostatize by the dread of the power represented here by the "image of the beast." In all the attempts of that power to subdue them--to intimidate them--to induce them to give up their attachment to the truth as it is in Jesus--they had remained stedfast in the faith, and had triumphed. And over his mark . . Over all the attempts of the beast to fix his mark upon them, or to designate them as his own. And over the number of his name . , . Over all the attempts to fix upon them that mysterious number which expressed his name. The general sense is, that in times of general error and corruption; when the true friends of Christ were exposed to persecution; when every effort was made to induce them to become the followers of the "beast," and to yield to the corrupt system represented by the "beast," they remained unmoved, and adhered firmly to the truth. The number of such in the aggregate was not small; and with great beauty and propriety they are here represented as rejoicing and giving thanks to God on the overthrow of that corrupt and formidable power. Stand on the sea of glass . That is, before God. They are now seen in heaven, redeemed and triumphant. Having the harps of God . Harps that pertained to the worship of God; harps to be employed in his praise. . (a) "sea" (b) "fire" (c) "the beast" (d) "harps"

Revelation of John 15:2-4

Verse 2. And I saw as it were a sea of glass. In Rev 4:6, a similar vision is recorded--"And before the throne there was a sea of glass, like unto a crystal." Rev 4:6. The sea of glass here means a sea, clear, pellucid, like glass: an expanse that seemed to be made of glass. There it was entirely clear; here it is mingled with fire.

Mingled with fire. That is, a portion of the sea was red like fire. It was not all clear and pellucid, as in Rev 4:6, but it was, as it were, a tesselated expanse, composed in part of what seemed to be glass, and in part of a material of a red or fiery colour. In the former case, (Rev 4:6,) the emblem was designed to represent the pure worship of heaven without reference to any other symbolic design, and hence the sea is wholly clear and pellucid; here, in connexion with the purpose of furnishing an appropriate symbol of the Divine Majesty, there is united the idea of punishment on the foes of God, represented by the fiery or red colour. If it is proper, from conjecture, to suggest the meaning of this as an emblem, it would be that the foundation--the main element--of all the Divine dealings is justice or holiness--represented by the portion of the sea that seemed to be glass; and that there was, in this case, intermingled with that, the image of wrath or anger--represented by the portion that was fiery or red. The very sight of the pavement, therefore, on which they stood when worshipping God, would keep before their minds impressive views of his character and dealings. And them that had gotten the victory over the beast. Rev 13:11. That is, they who had gained a victory in times of persecution and temptation; or they whom the "beast" had not been able, by arts or arms, to subdue. The persons referred to here, I suppose, are those who in the long dominion of the Papal power, and amidst all its arts and corruptions--its threats and persecutions--had remained stedfast in the truth, and who might thus be said to have gained a victory--for such victories of piety, virtue, and truth, amidst the corrupting influences of sin and error, and the intimidations of power, are the most important that are gained in this world.

And over his image. Rev 13:14-15; The meaning is, that they had not been led to apostatize by the dread of the power represented here by the "image of the beast." In all the attempts of that power to subdue them--to intimidate them--to induce them to give up their attachment to the truth as it is in Jesus--they had remained stedfast in the faith, and had triumphed.

And over his mark. Rev 13:16. Over all the attempts of the beast to fix his mark upon them, or to designate them as his own.

And over the number of his name. Rev 13:17, Rev 13:18. Over all the attempts to fix upon them that mysterious number which expressed his name. The general sense is, that in times of general error and corruption; when the true friends of Christ were exposed to persecution; when every effort was made to induce them to become the followers of the "beast," and to yield to the corrupt system represented by the "beast," they remained unmoved, and adhered firmly to the truth. The number of such in the aggregate was not small; and with great beauty and propriety they are here represented as rejoicing and giving thanks to God on the overthrow of that corrupt and formidable power.

Stand on the sea of glass. That is, before God. They are now seen in heaven, redeemed and triumphant.

Having the harps of God. Harps that pertained to the worship of God; harps to be employed in his praise. Rev 14:2.

(a) "sea" Rev 4:6 (b) "fire" Isa 4:4,5 (c) "the beast" Rev 13:15-17 (d) "harps" Rev 14:2 Verse 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 Exodus 15. 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. Compare Barnes on "Re 5:9", seq.

Saying, Great and marvellous are thy works. Rev 15:1. 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 gives 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, (Rom 3:26;) 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--οβασιλευςτωνεθνων--instead of King of saints--τωναγιων. 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.

(e) "Moses" Ex 16:1-19, De 32:1-43 (f) "Lamb" Rev 14:3 (g) "Thy ways" Rev 14:3 (1) "saints" "nations" or "ages" Verse 4. Who shall not fear thee, 0 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. Compare Barnes on "Job 4:18; 15:15".

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! Compare Isa 26:9.

(h) "who" Jer 10:7 (i) "thou only art holy" 1Sam 2:2 (k) "all nations" Isa 14:23 (a) "temple" Rev 11:19