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? Rev 15:4.

A sea of glass - A spacious lucid plain around the throne, from which fiery coruscations were continually emitted: or, the reflection of the light upon this lucid plain produced the prismatic colors of the most vivid rainbow.

Over the beast, and over his image - See the notes on Revelation 13:1-18 (note).

And I saw, as it were, a sea of glass mingled with fire,.... Not baptism, but rather the blood of Christ, which may be compared to a sea, for its abundant virtue and efficacy in cleansing from all sin; and to a sea "of glass", since in it are clearly seen free justification, full pardon, peace and reconciliation; and may be said to be "mingled with fire", being attended in the application of it with the Spirit of God, whose gifts and graces are sometimes signified by fire: and so, according to others, this sea may represent the pure church of God, as washed in the blood of the Lamb; compared to a sea for the multitude of which it consists, and to a sea of glass, because of the transparency and clearness of its principles and practices, and may be said to be mingled with the fire of love and zeal: most interpreters understand it of the world, which is like a sea for the multitude of its inhabitants; and sometimes to a troubled one, because of the restlessness and disquietude of the wicked in it; but here it is like a sea of glass, for the quiet, and peace, and rest it shall be in at this time; though it is commonly said to be like such a sea, partly because all things are manifest, and open to an omniscient God; and partly because of its outward splendour, and the brittleness, frailty, and transitoriness of it; and to be mixed with fire, either because of the light of the Gospel, and the operation of the Spirit in the hearts of some that are in it, or because of the afflictions and persecutions the saints in it; though it seems best of all to understand it of the Gospel, as in See Gill on Rev 4:6; and which may be said to be mingled with fire, either because of the powerful and clear demonstration of the Spirit that attends it to the minds of many, or that heat of persecution which is raised by it; see Luk 12:49 or rather it denotes the purity of the Gospel in those times, its general spread, and the great zeal and fervour of the professors of it, since persecution will now be at an end.

And them that had gotten the victory over the beast; over antichrist, signified the beast, that rose up out of the sea, and out of the earth, Rev 13:1 and which are the same, and were but one, though in different forms, as from hence appears: the beast first overcame the saints, by slaying of them; and they overcame him by the blood of the Lamb, and by the word of their testimony, by preaching and professing the Gospel, by their close and constant adherence to it, and by dying for it:

and over his image; caused by him to be made to the first beast; and is no other than the Popish religion, which bears a resemblance to Paganism; and which the saints may be said to get the victory over, by standing out against it, opposing and refuting it, not giving into it, but bearing their testimony against it:

and over his mark; refusing to receive it either in their forehead, or in their right hand; that is, either to swear allegiance to him, or profess his religion. This clause is wanting in the Alexandrian copy, Vulgate Latin, Syriac. Arabic, and Ethiopic versions:

and over the number his name; that is, they would not own his supremacy and authority, nor embrace his doctrines, nor obey his orders, nor be reckoned his followers in any form or shape; see Rev 13:15. These conquerors John saw

stand on the sea of glass; which, if applied to the blood of Christ, shows that these confessors were purified by it, and were more than conquerors through it; that they were come out of great tribulation, and had washed their garments, and made them white in the blood of the Lamb; and were just come up from the washing, and stood upon, or rather by, or "near the sea", as the Arabic version renders it, in allusion to the priests at the molten sea, in the temple: but if the world is meant by the sea, their standing upon it designs their victory and triumph over it by faith, their having it under their feet, and their contempt of it; but rather, since the Gospel is intended, it may denote their solid standing upon the doctrines of it, the foundation of the apostles and prophets, and their steadfast continuance in them, and faithful abiding by them, whereby they got the victory over antichrist:

having the harps of God: their hearts in an excellent frame, tuned and disposed by God, to sing his praise, and set forth his glory; having them filled with spiritual joy and gladness, and with great thankfulness, on account of their victory, the happy state of Christ's church, and the destruction of its enemies: the allusion is to the people of Israel, Moses and the men, and Miriam and the women with timbrels and dances standing on the sea shore, when the Egyptians were destroyed, singing the praises of God; as is still more manifest from the following verse.

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, Rev 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 Mat 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 (Exo 15:1) has its antitype in the saints' "song of Moses and the Lamb" (Rev 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 (Rev 21:1), so the victorious saints stand on it, having it under their feet (as the woman had the moon, see on Rev 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 Rev 7:14-15.

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