Notes on the book of Revelations/Chapter 15

by John Nelson Darby

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The fifteenth chapter begins a new sign and a distinct subject. No longer various parties in heaven with consequent effects—the child caught away, and the patience and faith of the saints—but the plain statement of the wrath of God being completed or fulfilled; not here, observe, the judgment and victory of the Lamb over the beast; that is all special and administrative, connected with the exhibition of the power and effect in their followers.

Here was “another sign in heaven, great and marvellous, seven angels” (this was providential government, not the Lamb or Son of man) “having the seven last plagues.” The sea was seen before the throne. Here it was seen, not only in its fixed purity—but this, connected with trial—judicial trial. But on it, having now gotten the victory, stood those who had overcome the beast and his image, and his mark, and the number of his name. Neither secular persecution nor deceitful power had prevailed over those faithful kept ones—they had the “harps of God”—divine and well-tuned joy. The song they sung was of a double character—the victory of God’s power, the song of Moses—Jehovah Elohim Shaddai’s works were “great and marvellous;” and the truth and justice of the ways of the King of saints—more probably Gentiles or nations —the song^[1] of the Lamb. The only question to my mind is, whether the Lamb is not viewed here rather as leading the song. Moses and Israel sang their song; and in the midst of the Church the sufferer was to sing praise to his God the Lord; and, in heading his suffering people now delivered, He seems to do it. It was not only for power exhibited; but, as the saints, they understood, in the Spirit of the Lamb, the justice and truth of His ways: so they celebrate the coming recognition of the Lord. Now His judgments were made manifest, who should not fear him? for He only was Holy—all else had failed—the Lord alone was to be exalted.

These had gotten the victory over every thing of the beast: they were conspicuous in joy consequent on this before the throne of God, the elect remnant, faithful under the beast’s power.^[2] There was a complete and final separation—they are not here seen as come forth to judgment with the Lamb, or on their thrones, for He is not yet so manifested, but singing His song: compare Psalm xcii. The judgments were on those who had the mark of the beast, not yet on the beast; that was by the Lamb coming with the saints. From these they were entirely exempt—seen in heaven. Faith may anticipate it; but the full actual accomplishment of this would be on the rapture of the victors: they were not under the altar, nor necessarily killed; but they had the victory, refusing the mark of the beast.

The temple of the tabernacle of the testimony was now seen opened. In chap. xi. it was the ark of the covenant that was seen securing all for His people, while the power of evil remained unpunished; here, the tabernacle of His testimony: for judgment was to go forth according to His word. His judgments were made manifest: Babylon was already fallen if not destroyed, and the rest were now displayed: the deliverance of the saints is judgment, the judgment of the wicked, This was according to His governing power over creation in Providence. One of the four beasts gave the angels the vials—vials full of the wrath of God, who liveth for ever and ever: the return is to past dispensation and circumstance in this wrath, to Him whom we saw sitting on the throne before they were opened, according to that character in which he judges by and from Himself. The glory of God now displayed itself, i.e. not in bright blessing, but in the power and influence of His judgment, as Sinai smoked, and “there went up a smoke out of his nostrils.” “The tabernacle of the testimony was opened,” but not for the callings of grace ‘or warnings, but for the execution and manifestation of judgments. In this sense it was a time, not of testimony but of judgment, and no one could come into the temple: and, as the Lord speaks of the land, telling them their testimony would close, (“These be the days of vengeance. Flee!”)—so here (the saints first removed), it is no longer a time of reception but of judgment. Separation having been made (i.e. within the range of. the beast’s influence), no one could now enter into the heavenlies: and the earthly people who had taken and received the mark of the beast were judged.

1. Though this chapter be a distinct sign, yet, like the eleventh and twelfth, it is not unconnected. It seems to apply itself to those who have passed through the fire—not merely escaped corruption when Babylon prevailed. And the judgment is not now the fall of Babylon and a warning against any’s receiving the mark of the beast, but judgment and plague on those who had; the faithful being out of the way, on the sea of glass mingled with fire. They had suffered, but were therefore out of the way of the judgments ; still the judgment is in the earth.
   ⁠In subject it follows, but is not, I apprehend, chronologically consequent, but a distinct design, more secular in its general character of judgments and dealings. The last of the saints too, not left on earth—were now out of the way: compare xiv. 13.
2. The imperial head subsisted in the apostolic times—Cæsar. It may be noticed that that head was destroyed in the West, and, taken in the protracted sense, was restored and continued with the continuance of the hierarchy and the Pope set up at Rome, who had the character of the image here described; any further or more critical accomplishment of it will have its place more fitly in a subsequent chapter.