{3} And I saw {4} as it were a sea of glass mingled with fire: and {5} them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, {6} stand on the sea of glass, having the harps of God.

(3) There are two parts of the narration: one, the confession of the saints glorifying God, when they saw that preparation of the judgments of God, to Re 15:3,4, another the vocation, instruction, and confirmation of those instruments which God has ordained for the execution of his judgments, in Re 15:5-8.

(4) This part of the vision alludes to the sea or large vessel or brass, in which the priests washed themselves in the entrance of the temple: for in the entrance of the heavenly temple (as it is called) in Re 15:5, is said to have been a sea of glass, most luminous and clear to the commodity of choice mixed with fire, that is, as containing the treasury of the judgments of God, which he brings forth and dispenses according to his own pleasure: for out of the former, the priests were cleansed of old: and out of this the ungodly are destroyed now in Re 4:6.

(5) That is, the godly martyrs of Christ, who shall remain faithful even in miracles to that beast; see Re 13:17, 14:9,10

(6) Glorifying God, from the particular observation of the weapons and instruments of God's wrath, floating in the sea of glass.

People's New Testament

15:2 I saw as it were a sea of glass. In Re 4:6 the sea of glass, clear as crystal, was seen about the throne of God. It is the emblem of the calmness and purity of God's rule. Here the sea is

mingled with fire, a symbol always denoting judgments. This shows that the time for judgments, coming from the throne of God, has come.

And them that had gotten the victory over the beast. These are the redeemed of Re 14:1, who are there seen standing with the Lamb on Mount Zion. They now engage in triumphant songs over the approaching overthrow of their great enemy.

Having the harps of God. Musical instruments wholly dedicated to his praise.

Wesley's Notes

15:2 The song was sung while the angels were coming out, with their plagues, who are therefore mentioned both before and after it, verse s 1 -
6. Rev 15:1 - 6 And I saw as it were a sea of glass mingled with fire - It was before clear as crystal, Rev 4:6, but now mingled with fire, which devours the adversaries. And them that gained, or were gaining, the victory over the wild beast - More of whom were yet to come. The mark of the beast, the mark of his name, and the number of his name, seem to mean here nearly the same thing. Standing at the sea of glass - Which was before the throne. Having the harps of God - Given by him, and appropriated to his praise.

Jamieson-Fausset-Brown Bible Commentary

2. sea of glass-Answering to the molten sea or great brazen laver before the mercy seat of the earthly temple, for the purification of the priests; typifying the baptism of water and the Spirit of all who are made kings and priests unto God.

mingled with fire-answering to the baptism on earth with fire, that is, fiery trial, as well as with the Holy Ghost, which Christ's people undergo to purify them, as gold is purified of its dross in the furnace.

them that had gotten the victory over-Greek, "those (coming) off from (the conflict with) the beast-conquerors."

over the number of his name-A, B, C, Vulgate, Syriac, and Coptic omit the words in English Version, "over his mark." The mark, in fact, is the number of his name which the faithful refused to receive, and so were victorious over it.

stand on the sea of glass-Alford and De Burgh explain "on (the shore of) the sea": at the sea. So the preposition, Greek, "epi," with the accusative case, is used for at, Re 3:20. It has a pregnant sense: "standing" implies rest, Greek "epi" with the accusative case implies motion "towards." Thus the meaning is, Having come TO the sea, and now standing AT it. In Mt 14:26, where Christ walks on the sea, the Greek oldest manuscripts have the genitive, not the accusative as here. Allusion is made to the Israelites standing on the shore at the Red Sea, after having passed victoriously through it, and after the Lord had destroyed the Egyptian foe (type of Antichrist) in it. Moses and the Israelites' song of triumph (Ex 15:1) has its antitype in the saints' "song of Moses and the Lamb" (Re 15:3). Still English Version is consistent with good Greek, and the sense will then be: As the sea typifies the troubled state out of which the beast arose, and which is to be no more in the blessed world to come (Re 21:1), so the victorious saints stand on it, having it under their feet (as the woman had the moon, see on [2726]Re 12:1); but it is now no longer treacherous wherein the feet sink, but solid like glass, as it was under the feet of Christ, whose triumph and power the saints now share. Firmness of footing amidst apparent instability is thus represented. They can stand, not merely as victorious Israel at the Red Sea, and as John upon the sand of the shore, but upon the sea itself, now firm, and reflecting their glory as glass, their past conflict shedding the brighter luster on their present triumph. Their happiness is heightened by the retrospect of the dangers through which they have passed. Thus this corresponds to Re 7:14, 15.

harps of God-in the hands of these heavenly virgins, infinitely surpassing the timbrels of Miriam and the Israelitesses.

Matthew Henry's Concise Commentary

15:1-4 Seven angels appeared in heaven; prepared to finish the destruction of antichrist. As the measure of Babylon's sins was filled up, it finds the full measure of Divine wrath. While believers stand in this world, in times of trouble, as upon a sea of glass mingled with fire, they may look forward to their final deliverance, while new mercies call forth new hymns of praise. The more we know of God's wonderful works, the more we shall praise his greatness as the Lord God Almighty, the Creator and Ruler of all worlds; but his title of Emmanuel, the King of saints, will make him dear to us. Who that considers the power of God's wrath, the value of his favour, or the glory of his holiness, would refuse to fear and honour him alone? His praise is above heaven and earth.

Matthew Henry's Whole Bible Commentary

Chapter 15

Hitherto, according to the judgment of very eminent expositors, God had represented to his servant, John, I. The state of the church under the pagan powers, in the six seals opened; and then, II. The state of the church under the papal powers, in the vision of the six trumpets that began to sound upon the opening of the seventh seal: and then is inserted. III. A more general and brief account of the past, present, and future state of the church, in the little book, etc. He now proceeds, IV. To show him how antichrist should be destroyed, by what steps that destruction should be accomplished, in the vision of the seven vials. This chapter contains an awful introduction or preparation for the pouring out of the vials, in which we have, 1. A sight of those angels in heaven who were to have the execution of this great work, and with what acclamations of joy the heavenly hosts applauded the great design (v. 1-4). 2. A sight of these angels coming out of heaven to receive those vials which they were to pour out, and the great commotions this caused in the world (v. 5, etc.).

Verses 1-4

Here we have the preparation of matters for the pouring out of the seven vials, which was committed to seven angels; and observe how these angels appeared to the apostle-in heaven; it was in a wonderful manner, and that upon account, 1. Of the work they had to do, which was to finish the destruction of antichrist. God was now about to pour out his seven last plagues upon that interest; and, as the measure of Babylon's sins was filled up, they should now find the full measure of his vindictive wrath. 2. The spectators and witnesses of this their commission: all that had gotten the victory over the beast, etc. These stood on a sea of glass, representing this world, as some think, a brittle thing, that shall be broken to pieces; or, as others, the gospel covenant, alluding to the brazen sea in the temple, in which the priests were to wash (the faithful servants of God stand upon the foundation of the righteousness of Christ); or, as others, the Red Sea, that stood as it were congealed while the Israelites went through; and, the pillar of fire reflecting light upon the waters, they would seem to have fire mingled with them; and this to show that the fire of God's wrath against Pharaoh and his horses should dissolve the congealed waters, and destroy them thereby, to which there seems to be an allusion by their singing the song of Moses, in which, (1.) They extol the greatness of God's works, and the justice and truth of his ways, both in delivering his people and destroying their enemies. They rejoiced in hope, and the near prospect they had of this, though it was not yet accomplished. (2.) They call upon all nations to render unto God the fear, glory, and worship, due to such a discovery of his truth and justice: Who shall not fear thee? v. 4.