Revelation 15:4

15:4 Who will not fear . . . and glorify your name? This rhetorical question (cp. Jer 10:7) assumes that only a fool would fail to do so (cp. Rev 14:7; 16:9; see Pss 14:1; 53:1). • God alone is holy: See Rev 16:5; Lev 11:44; 1 Pet 1:16. God’s holiness is the basis for our worship and salvation. • All nations will . . . worship: Some will be forced to acknowledge God (cp. Phil 2:10-11), but all will recognize that God’s deeds and judgments have been revealed and are righteous and just.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 15:4. Πάντα τὰ ἔθνη, all nations) Here is declared both the conversion of all nations (comp. Jer 16:19), and the moving cause, together with the time of the conversion.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev 15:4 . God’s holiness is the reason why his name must be feared and magnified, especially when its effects are visible in the reverent homage of all nations to God (a hyperbolical statement in view of Rev 16:9 , etc.) at the sight of his “deeds of judgment” ( δικαιώματα = judicial sentences, here of condemnation and penalty) inflicted on the world ( cf. Dan 9:14 f.). The absolute and unique (note the prophet’s insertion of μόνος ) reign of Yahveh was a traditional tenet of Mosaism; indeed for Orientals generally the power which formed their ideal source of righteousness and justice partook necessarily of a monarchic character ( R. S. 74 f.). To the Semites it appeared that the perfection of their god as a just king formed a ground for his ultimate sovereignty over the nations of the world. The O.T. outlook and the phraseology warn us not to press the poetical language too closely here; otherwise ( cf. Rev 14:6-7 ) it would contradict, e.g. , the characteristic idea of the author that the bowl-plagues, instead of producing penitence and submission, ended in defiant blasphemy. ἐνώπιόν σου , here a reverential periphrasis, it being considered in the later O.T. literature, the Targums, and the N.T. (occasionally) more respectful to worship and pray before the royal god than directly to him (Dalman, i. viii. 5). For the whole conception of this dual song see Targ. Jonath. on Isa 26:1 and Targ. Schir Haschirim i. 1; the latter reckons ten songs altogether, (1) Adam’s at his forgiveness, (2) that of Moses and the Israelites at the Red Sea, (3) that of the Israelites, when the spring of water was given them, (4) that of Moses at his death, (5) Joshua’s at Gibeon, (6) that of Barak and Deborah, (7) Hannah’s, (8) David’s, (9) Solomon’s, and (10) that which the children of the captivity are to sing when the Lord frees them. It tallies with this expectation that the new song of the Apocalypse (Rev 5:9 , Rev 14:3 ) is always a song of Christ’s redemption.

Rev 15:5 to Rev 16:1 : the introduction to the seven bowls or plagues.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Who shall not--Greek, "Who is there but must fear Thee?" Compare Moses' song, Exo 15:14-16, on the fear which God's judgments strike into the foe.

thee--so Syriac. But A, B, C, Vulgate, and CYPRIAN reject "thee."

all nations shall come--alluding to Psa 22:27-31; compare Isa 66:23; Jer 16:19. The conversion of all nations, therefore, shall be when Christ shall come, and not till then; and the first moving cause will be Christ's manifested judgments preparing all hearts for receiving Christ's mercy. He shall effect by His presence what we have in vain tried to effect in His absence. The present preaching of the Gospel is gathering out the elect remnant; meanwhile "the mystery of iniquity" is at work, and will at last come to its crisis; then shall judgment descend on the apostates at the harvest-end of this age (Greek, Mat 13:39-40) when the tares shall be cleared out of the earth, which thenceforward becomes Messiah's kingdom. The confederacy of 'the apostates against Christ becomes, when overthrown with fearful judgments, the very means in God's overruling providence of preparing the nations not joined in the Antichristian league to submit themselves to Him.

judgments--Greek, "righteousnesses."

are--literally, "were": the prophetical past for the immediate future.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. Who shall not fear thee] That is, All should fear and worship this true God, because he is just and true and holy; and his saints should love and obey him, because he is their King; and they and all men should acknowledge his judgments, because they are made manifest.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) Who shall not fear . . .—Rather, Who will not fear, &c. (the word “Thee” should be omitted, because Thou art holy. The word rendered “holy” is not that which is usually employed when the holiness of God is spoken of; it is a word which, when applied to men, denotes one who reverences the sacred obligations of natural and moral order, apart from the thought of mere law or custom. The word is applied here, and in Rev_16:5, to God, and denotes the recognition of those sacred obligations which the character of God, if I may say so with reverence, imposes upon Himself. It is the remembrance that God will, as Judge of all the earth, do right, and will vindicate the expectations of those who stay themselves upon His character, which generates a holy fear of Him.

All nations shall come and worship . . .—Translate, All the nations worship, because Thy judgments (or, righteous acts) are manifested. The song is one in anticipation. The angels of judgment are going forth; the righteous dealings of God will be seen; but these things are spoken of as though accomplished: their completion is a divine certainty.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. holy] Not the same word as is applied to God in Rev_4:8 &c., but ordinarily used of human piety or holiness—and in that sense applied to our Lord, in His human character, in Heb_7:26. It is only used of God here and in Rev_16:5 (the true text): in both places the sense is that God is “justified in His saying and clear when He is judged.”

all nations shall come &c.] Psa_86:9; Isa_66:23.

thy judgments] Rather, righteous acts, cf. Rev_19:8. The word occurs only once besides in the N. T., Rom_5:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Who shall not fear thee, O Lord,.... At this time the people of the Jews shall seek after Christ, and fear him and his goodness; the forces of the Gentiles shall be brought into Zion, whose heart shall then fear, and be enlarged; the fear of the Lord will be in all places, and in all men, both Jews and Gentiles, Hos 3:5

and glorify thy name? by ascribing all divine perfections to him, giving him divine worship and adoration, and attributing the whole of salvation to him, and the glory of all that is done for his church, and against its enemies:

for thou only art holy; not only perfectly holy, as man, but infinitely and essentially holy, as God, and the fountain of holiness to his people, as Mediator: this character seems to be given in opposition to antichrist, who arrogantly assumes the title of holiness to himself, when it only belongs to Christ.

For all nations shall come and worship before thee; the Gospel shall now be preached to all nations, and the earth shall be filled with the knowledge of it; the kingdoms of this world will become Christ's, and his kingdom shall be to the ends of the earth, and all people shall obey him: the words seem to be taken, with some other phrases before used, out of Psa 86:8

for thy judgments are made manifest; or "thy justifications", or "righteousnesses"; the perfect righteousness of Christ, and the doctrine of justification by it, will now be most clearly revealed, and generally received, in opposition to the Popish doctrine of merits, works of supererogation, &c. or the judgments of the King of saints upon antichrist, who will now avenge their blood, which he has shed; see Rev 17:1 and the justice and righteousness of his proceedings against the man of sin will be notorious and manifest to all, and be acknowledged, as in Rev 16:5.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

Ver. 4. Who shall not fear thee] q.d. How mad are the enemies, how sottish is the world that fear not thee who art the proper object of fear! Psa 76:11. The Greeks call him Θεος, just as Δεος, fear; the Chaldee Dechilah for the same reason; and Jacob styled him "The fear of his father Isaac."

For thou only art holy] Before it had been said of his Holiness, Who is like unto the beast Now, Who shall not fear thee, O Lord? for thou only art holy.

For all nations shall come] As being deeply affected with thy heaviest plagues upon Antichrist; they shall better bethink themselves, "They shall return, and discern between the righteous and the wicked," Mal 3:18.

Are made manifest] i.e. Are begun to be, and more and more shall be, if our sins hinder not.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Who shall not fear thee, O 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 people 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 - Honor 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 honor 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 the notes on Job 4:18; Job 15:15.

For all nations shall come and worship before thee - That is, as the result of these punishments inflicted on this dread anti-Christian power, they shalt 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 the notes on Isa 26:9.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Acknowledging, that for this God deserved to be worshipped and served by all the world, because of his holiness, much seen in the justice and truth of his ways; declaring their faith and hope, that now all nations should own and acknowledge Christ, and be subject unto him, now that his judgments upon antichrist, and his justice in all his dispensations, was made so evident to the world.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Only art holy—Even we, the redeemed, are holy only from thee.

All nations—A premonition of the time when the world shall be filled with the true knowledge and worship of God. And it is to be noted that the nations, though overthrown in their profane character, are not destroyed, but so attracted as to come and worship. See notes on Rev_20:1-4.

Are made manifest—The prophetic preterite-future, prospecting the coming judgment on the great city.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Who shall not fear thee, O Lord, and glorify thy Name? Omit "thee." The latter part is from Jer_10:7 (see on ver. 3). The former part contains the same idea as Jer_10:6, "Thy Name is great in might." Compare the similar ascription of praise to the beast in Rev_13:4. The following three clauses supply the reasons for thus fearing and glorifying God. For thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest; for thy righteous acts have been made manifest (Revised Version). "Holy" is osiov , not agiov . It is a word which is applied more particularly to human acts. Perhaps it is used here in connection with the manifest justice of God"s acts before all nations; cf. the song of Moses, (Exo_15:11) "Who is like thee, glorious in holiness," etc.? The three clauses supply the reason for fearing and glorifying God, as mentioned in the first part of the verse.

(1) He himself is in his nature holy;

(2) his sway extends over all nations;

(3) the righteousness of his acts is now visible to all.

Afford adds, "Thy deeds of righteousness acted out towards the nations, both in the publication of the gospel and in the destruction of thine enemies."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

4. Who shall not fear thee? The judgments now given to the seven angels showed that God is a consuming fire, as well as a sun and a shield. We are left in no doubt concerning the identity of these singers. They are “them that had gained the victory over the beast and his image, and over his mark and the number of his name.” The ground of their rejoicing is also recorded. “All nations shall come and worship before thee; for thy judgments are made manifest.” The mighty arm of God is to be revealed in bringing to naught the powers of evil, and especially all the great enemies over whom they had been victorious. The saints who have undergone the persecution of the beast are represented as rejoicing because the day of its judgment has come.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. ὅσιος. B2 reads ἅγιος.

πάντα τὰ ἔθνη. B2 reads πάντες.

ὅτι τὰ δικαιώματά σου ἐφανερώθησαν. א reads ὅτι δικαιώμ. ἐνώπιόν σου ἐφαν.

4. This verse proves that Rev 15:2-4 are originally rather the epilogue to chap. 14 than part of the introduction to chap. 16. There we are told again and again that the seven last plagues only lead to blasphemy, here the victors exult in a judgement which convinces all. See Rom 3:19; Php 2:11; Exo 7:3; Exo 8:15 &c. It is better with Westcott and Hort to put the note of interrogation after ὅσιος: the connexion is, Who dares withhold his worship from the one righteous God? Who can withhold it when every nation is subdued to His worship by the manifestation of His Almighty Power in righteous acts?

ὅσιος. Not the same word (ἅγιος) as is applied to God in Rev 4:8 &c., but ordinarily used of human piety or holiness—and in that sense applied to our Lord, in His human character, in Heb 7:26. It is only used of God here and in Rev 16:5 (the true text): in both places the sense is that God is “justified in His saying and clear when He is judged.” Here it may also be meant that in this none of the gods is like unto Him, cf. Psa 82:1.

πάντα τὰ ἔθνη ἥξουσιν. Psa 86:9; Isa 66:23.

δικαιώματα. Righteous acts, as in Rev 19:8. The word only occurs four times besides in the plural in the New Testament: Rom 2:26 and in a slightly different sense Luk 1:6, Heb 9:1; Heb 9:10.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Who shall not fear Thee? See Jer 10:7. Omit thee.

Holy [οσιος] . See on Luk 1:75. The term is applied to Christ in Act 2:27, 35; Heb 7:26. To God only here and ch. 16 5, where the correct reading is oJ osiov thou holy one, instead of oJ ejsomenov which shalt be. All nations shall come. Compare Psa 86:9; Isa 2:2 - 4; Isa 66:9 3; Mic 4:2.

Judgments [δικαιωματα] . Not merely divine decisions, but righteous acts generally. So Rev. Primarily, the word signifies that which has been deemed right so as to have the force of law. Hence an ordinance (Luk 1:6; Heb 9:1; Rom 1:32). A judicial decision for or against (Rom 5:16). A righteous deed. See ch. Rev 19:8.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.