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1 And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. 2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. 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. 5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: 6 And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. 7 And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. 8 And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.
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[AD 304] Victorinus of Pettau on Revelation 15:1
"And I saw another great and wonderful sign, seven angels having the seven last plagues; for in them is completed the indignation of God." For the wrath of God always strikes the obstinate people with seven plagues, that is, perfectly, as it is said in Leviticus; and these shall be in the last time, when the Church shall have gone out of the midst.

Source: Commentary on the Apocalypse of the Blessed John
[AD 614] Andreas of Caesarea on Revelation 15:1
Everywhere he uses the number seven, signifying that the injustices done brazenly during the seven days of the present age will be held back by the seven plagues and the seven angels. After these, the future life of the saints, symbolized by the glass sea, will commence.

Source: COMMENTARY ON THE APOCALYPSE 15:1
[AD 735] Bede on Revelation 15:1
And I saw another great and marvelous sign in heaven. With the order again restored, about to narrate the same plagues of the final persecution, he wanted the listener to be attentive by saying: A great and marvelous sign.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 15:1
The seven angels. That is, the Church full of sevenfold grace.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 15:1
Having the seven last plagues. Because in them the wrath of God is completed, he called them the last: for the wrath of God always strikes the rebellious people with seven plagues, that is, perfect ones, as frequently in Leviticus: And I will strike you with seven plagues (Lev. XXVI). These will be the last when the Church has departed from its midst.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 15:1-4
He says, I saw seven angels with seven plagues. By the number seven he means the many plagues prepared against the sinners, by means of which God’s wrath reaches its limit.

He says, And I saw a sea of glass mingled with fire, and the conquerors of the beast and its image and the number of its name, standing beside the sea of glass holding harps of God. The very wise Paul in one of his writings says, “If anyone builds on this foundation with gold, silver, precious stones, wood, hay, stubble, the quality of each person’s work will be tested by fire, because it will be revealed in fire.” So then when the sinners with their offerings of inflammable loads of sin are put to the test, will the righteous also be tested in fire although they bring along gold and their precious materials?

He is now speaking of those who have conquered the beast through thick and thin: they are standing beside the sea of glass mingled with fire —glass because of the brightness and purity of the righteous in it, but mixed with fire because of the purging and cleansing of all uncleanness, since even the righteous need to be cleansed. “For we all frequently stumble,” as Scripture says, “and who will be free from uncleanness? no one, not even if their life on earth is but one day.”

The harps, as has often been said, symbolize the tuneful song of the saints addressed to God.

He says, And they sing the song of Moses in its entirety. This was the one he sang when Pharaoh and all his army had been drowned, saying, “Let us sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea; he has become my help and protector for our deliverance.” The song is a paean of victory for the punishment of the ungodly and the victory over the Devil and his lawless son, the Antichrist.

He says, And the song of the Lamb, that is, the appropriate song for the Lord and his righteous judgment against the ungodly; that is why they wonder at the truth and righteousness of the Lord.

He says, The king of the nations: Christ is king of all, but since it is said by Isaiah, “And there will be the root of Jesse and one set up to rule over the nations; on him shall the nations hope,” on account of this the divine oracle says both that he is king of the nations and that all the nations will come and worship him, neatly foretelling the calling of the nations and their faith in the Lord.

Source: Commentary on the Apocalypse
[AD 258] Cyprian on Revelation 15:2
That the foundation and strength of hope and faith is fear. In the cxth Psalm: "The fear of the Lord is the beginning of wisdom." Of the same thing in the Wisdom of Solomon: "The beginning of wisdom is to fear God." Also in the Proverbs of the same: "Blessed is the man who reverences all things with fear." Of the same thing [in Isaiah: "And upon whom else will I look, except upon him that is lowly and peaceful, and that trembleth at my words? " Of this same thing in Genesis: "And the angel of the Lord called him from heaven, and said unto him, Abraham, Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do anything unto him: for now I know that thou fearest thy God, and hast not spared thy beloved son for my sake." Also in the second Psalm: "Serve the Lord in fear, and rejoice unto Him in trembling." Also in Deuteronomy, the word of God to Moses: "Call the people together to me, and let them hear my words, that they may learn to fear me all the days that they themselves shall live upon the earth." Also in Jeremiah: "Behold, the days come, saith the Lord, that I will perfect upon the house of Israel, and in the house of Judah, a new covenant: not according to the covenant that I had ordered with their fathers in the day when I laid hold of their hand to bring them out of the land of Egypt; because they have not abode in my covenant, and I have been unmindful of them, saith the Lord; because this is the covenant which I will ordain for the house of Israel; After those days, saith the Lord, I will give my law, and will write it in their mind and I will be to them for a God, and they shall be to me for a people. And they shall not teach every man his brother, saying, Know the Lord because all shall know me, from the least even to the greatest of them: because I will be favourable to their iniquities, and their sins I will not remember any more. If the heaven should be lifted up on high, saith the Lord, and if the earth should be made low from beneath, yet I will not cast away the people of Israel, saith the Lord, for all the things which they have done. Behold, I will gather them together from every land in which I have scattered them in anger, and in my fury, and in great indignation; and I will grind them down into that place, and I will leave them in fear; and they shall be to me for a people, and I will be to them for a God: and I will give them another way, and another heart, that they may fear me all their days in prosperity with their children: and I will perfect for them an everlasting covenant, which I will not turn away after them; and I will put my fear into their heart, that they may not depart from me: and I will visit upon them to do them good, and to plant them in their land in faith, and with all the heart, and with all the mind." Also in the Apocalypse: "And the four and twenty elders which sit on their thrones in the sight (of God), fell upon their faces, and worshipped God, saying, We give Thee thanks, O Lord God omnipotent, which art and which wast; because Thou hast taken Thy great power, and hast reigned. And the nations were angry, and Thy wrath is come, and the time in which it should be judged concerning the dead, and the reward should be given to Thy servants the prophets, and the saints that fear Thy name, small and great; and to disperse those who have corrupted the earth." Also in the same place: "And I saw another angel flying through the midst of the heaven, having the everlasting Gospel to preach to those who dwell upon the earth, and to all the nations, and tribes, and tongues, and peoples, saying with a loud voice, Fear God, and give Him honour, because the hour of His judgment is come; and adore Him who made the heaven, and the earth, and the sea, and the fountains of waters." Also in the same place: "And I saw as it were a sea of glass mingled with fire; and the beasts were feeding with His lambs; and the number of His name a hundred and forty and four, standing upon the sea of glass, having the harps of God; and they sing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, O Lord God Almighty; just and true are Thy ways, Thou King of the nations. Who would not fear Thee, and give honour to Thy name? for Thou only art holy: and because all nations shall come and worship in Thy sight, because Thy righteousnesses have been made manifest." Also in Daniel: "There was a man dwelling in Babylon whose name was Joachim; and he took a wife by name Susanna, the daughter of Helchias, a very beautiful woman, and one that feared the Lord. And her parents were righteous, and taught their daughter according to the law of Moses." Moreover, in Daniel: "And we are lowly this day in all the earth because of our sins, and there is not at this time any prince, or prophet, or leader, or burnt-offering, or oblation, or sacrifice, or incense, or place to sacrifice before Thee, and to find mercy from Thee. And yet in the soul and spirit of lowliness let us be accepted as the burnt-offerings of rams and bulls, and as it were many thousands of lambs which are fattest. If our offering may be made in Thy presence this day, their power shall be consumed, for they shall not be ashamed who put their trust in Thee. And now we follow with our whole heart, and we fear and seek Thy face. Give us not over unto reproach, but do with us according to Thy tranquillity, and according to the multitude of Thy mercy deliver us." Also in the same place: "And the king exceedingly rejoiced, and commanded Daniel to be taken up out of the den of lions; and the lions had done him no hurt, because he trusted and had believed in his God. And the king commanded, and they brought those men who had accused Daniel; and they cast them in the den of lions, and their wives and their children. And before they had reached the pavement of the den they were seized by the lions, and they brake all their bones in pieces. Then Darius the king wrote, To all peoples, tribes, and languages which are in my kingdom, peace be unto you from my face. I decree and ordain that all those who are in my kingdom shall fear and tremble before the most high God whom Daniel serves, because He is the God who liveth and abideth for ever, and His kingdom shall not pass away, and His dominion goeth on for ever; and He alone doeth signs, and prodigies, and marvellous things in the heaven and the earth, who snatched Daniel from the den of lions." Also in Micah: "Wherewith shall I approach the Lord, and lay hold upon Him? in sacrifices, in burnt-offerings, in calves of a year old? Does the Lord favour and receive me with thousands of fat goats? or shall I give my first-fruits of unrighteousness, the fruit of my belly, the sin of my soul? It is told thee, O man, what is good; or what else the Lord doth require, save that thou shouldst do judgment and justice, and love mercy, and be ready to go with the Lord thy God. The voice of the Lord shall be invoked in the city, and He will save those who fear His name." Also in Micah: "Feed Thy people with Thy rod, the sheep of Thine inheritance; and pluck up those who dwell separately in the midst of Carmel. They shall prepare Bashan and Gilead according to the days of the age; and according to the days of their going forth from the land of Egypt I will show them wonderful things. The nations shall see, and be confounded at all their might; and they shall place their hand upon their mouth. Their ears shall be deafened, and they shall lick the dust as do serpents. Dragging the earth, they shall be disturbed, and they shall lick the dust: in their end they shall be afraid towards the Lord their God, and they shall fear because of Thee. Who is a God as Thou art, raising up unrighteousness, and passing over impiety? " And in Nahum: "The mountains were moved at Him, and the hills trembled; and the earth was laid bare before His face, and all who dwell therein. From the face of His anger who shall bear it, and who withstandeth in the fury of His soul? His rage causes the beginnings to flow, and the rocks were melted by Him. The Lord is good to those who sustain Him in the day of affliction, and knoweth those who fear Him." Also in Haggai: "And Zerubbabel the son of Salathiel, of the tribe of Judah, and Jesus the son of Josedech, the high priest, and all who remained of the people, obeyed the voice of the Lord their God, because the Lord sent him to them, and the people feared from the face of God." Also in Malachi: "The covenant was with life and peace; and I gave to them the fear to fear me from the face of my name." Also in the thirty-third Psalm: "Fear the Lord, all ye His saints: for there is no want to them that fear Him." Also in the eighteenth Psalm: "The fear of the Lord is chaste, abiding for ever."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 304] Victorinus of Pettau on Revelation 15:2
"Standing upon the sea of glass, having harps." That is, that they stood stedfastly in the faith upon their baptism, and having their confession in their mouth, that they shall exult in the kingdom before God. But let us return to what is set before us.

Source: Commentary on the Apocalypse of the Blessed John
[AD 560] Primasius of Hadrumetum on Revelation 15:2
[He saw] the water of baptism made holy by the fire of the Holy Spirit. Or, in view of the character of fire, this water has been made red through martyrdom. For this reason we read, “The kiln tests the clay vessels, and the trial of tribulation the righteous.” “And I saw those standing upon [the sea] who had conquered the beast and his image.” The term standing upon10 indicates that they are immoveable in the faith. The psalm describes them in virtually the same way. For after it says, “who made by understanding the heavens,” indicating no doubt those who are spiritual and fully enjoy the clear understanding of the heavenly truth, it adds, “who founded the earth upon the waters,” namely, those who are immoveable upon their baptism. And although they seem to be nourished by milk, nonetheless they are not carried about “by every wind of doctrine.” And so here they are said to conquer the beast and his image. [The harps] refer to their hearts, which are devoted to the praise [of God] and which are in full harmony through the harmonious truth of the two Testaments. Or this image speaks of the flesh of the passion, which is extended upon the wood, where not only the sound of the voice but also the effect of a good work is signified. For this reason he includes also mention of that great man, Moses, to whom God bears witness, saying, “My servant, Moses, who is faithful in all my house.”

Source: COMMENTARY ON THE APOCALYPSE 15:2
[AD 614] Andreas of Caesarea on Revelation 15:2
We think that the “sea of glass” signifies the multitude of those who are being saved, the purity of the coming reward and the brightness that the saints will radiate by the sparkling of their virtue. The fire that is mixed with it may be understood from what was written by the apostle, “Fire will test the work of each, whatever it is.” Although this fire does not harm the pure and the undefiled, it is divided without mixture into two energies, according to the word of the psalmist: 18 it burns the sinners, and, as the great Basil understood, it illumines the righteous. It is possible that the “fire” indicates both the divine knowledge and the grace of the life-giving Spirit. For God appeared to Moses in fire, and the Holy Spirit descended upon the apostles in the form of tongues of fire. The “harps” suggest the dying of members and the harmonious life in the symphony of virtues, plucked with the plectrum of the divine Spirit.

Source: COMMENTARY ON THE APOCALYPSE 15:2
[AD 735] Bede on Revelation 15:2
And I saw something like a sea of glass mingled with fire. That is, the translucent fountain of baptism, consecrated with the fire of the Holy Spirit. Or also, in regard to the quality of fire, reddened by martyrdom.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 15:2
And those who have conquered the beast and its image, etc. Those who conquer the beast’s deceits appear to stand by the fiery baptism, striving, according to the Apostle, to contend for the faith once delivered to the saints (Jude 3).

Source: Commentary on Revelation
[AD 735] Bede on Revelation 15:2
Having the harps of God, and singing, etc. That is, bearing hearts dedicated to praising God, and singing with the truth of both Testaments. Or, the flesh extended on the wood of the passion. Where not only the sound of the voice, but also the effect of good work is signified.

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 15:3-4
He expresses here more fully the purpose and goal of the elect, who say from the heart, “Put the way of iniquity far from me, O Lord, and graciously teach me your law,” or, “For the sake of your law I have endured for you, O Lord,” and things similar to these. [By this scene] he wishes to make clear that these are in the number of the faithful in that they are participants in the victory mentioned. In Moses the Old Testament is signified as the New Testament is signified in the Lamb, and by this it teaches us that the elect were all equipped from both and perfected in both.… By a harmonious truth the pages of both Testaments testify to us concerning [their song], for “all the paths of the Lord are mercy and truth.” He is more aptly called the king of the nations, because he was a God not only known among the Jews, nor did the dew from heaven moisten only one fleece. But as Malachi said, “From the rising of the sun to its setting my name is great among the nations, and in every place a pure offering is sacrificed and offered to my name.”

Source: COMMENTARY ON THE APOCALYPSE 15:3
[AD 614] Andreas of Caesarea on Revelation 15:3-4
From the song of Moses we learn the hymn sent up to God by those who were justified by the law before [the coming of] grace. From the song of the Lamb we learn the thanksgiving of those who lived in holiness after the coming of the Christ. This thanksgiving is for those benefactions and gifts from him that have come to our race, since through the holy apostles he has called all nations to the knowledge of him.

Source: COMMENTARY ON THE APOCALYPSE 15:3-4
[AD 735] Bede on Revelation 15:3
Great and marvelous are your works, Lord God Almighty, etc. This song is found in both Testaments, where the Lord, both true and merciful, is sung by all ages as the judge to be worshipped. He repeats what he had proposed, saying:

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 15:5-6
The hidden secrets of the testimonies foretold concerning Christ and the church are now revealed. [The seven angels with the seven plagues] are the church against which a hostile portion rebelled through unending treacheries. Therefore it says that plagues come out, either for the defense of the saints in whom the Lord Christ earlier had suffered abuse, as he said to Paul, “Saul, Saul, why do you persecute me?” or, as James noted, the time of judgment begins with the household of God. To be sure, persons will be scourged in a twofold manner, so that the just God might punish their sins, as in the case of Pharaoh, or that he might test their virtues by a greater trial, as in the case of Job. And therefore we read concerning him, “The Lord has tested me, as gold that passes through fire; I have kept his ways, and I have not departed from the commandments of his lips.” The number of the angels and the plagues prefigures the universal extent of the consummation, as it says often in Leviticus, “I will smite you with seven plagues.” “They are clothed in pure white linen.” Mortification is often indicated by a linen garment. If, then, the blameless judgments of God are recognized in that which is white, the sense is aptly applied also to these pure linen garments, so that those who are mortified are made snow-white by this whiteness, when they behold the glory of God at the revelation of his judgments. “They were girded with golden girdles.” Scripture teaches that gold signifies wisdom, as it says, “Receive wisdom as gold.” And it is rightly around the breast, where according to the law the priest is often commanded to wear the logium, that is, what is intellectual, so that his mind is well aware of divine things and does not despise them but rather praises the divine judgments and by the brightness of the gold on him also urges others to praise them unhesitatingly.

Source: COMMENTARY ON THE APOCALYPSE 15:5-6
[AD 614] Andreas of Caesarea on Revelation 15:5-6
The seer says that a “tent” was in heaven, and it was according to the likeness of this tent that God commanded Moses to build the tabernacle below. He says that from this temple angels proceeded out, dressed in “pure linen” or, as some copies have it, in a “pure stone.” Their dress indicates the purity of their natures and the proximity that they have to Christ, the Cornerstone, and the brightness of their virtue. The phrase “girded with golden girdles” refers to the power and the purity and the honor of their nature and to the freedom they have in their works of service.

Source: COMMENTARY ON THE APOCALYPSE 15:5-6
[AD 735] Bede on Revelation 15:5
And behold, the temple of the tabernacle of testimony in heaven was opened. The vision harmonizes with the song. For the Lord to be worshipped by all nations, that temple of God's secrets, once enclosed within the walls of a single city, has now begun to be spiritually opened to the whole world.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 15:5-16:1
The tent of testimony was the tent constructed in the wilderness by Bezalel, the master-builder of the artifacts made at that time; it was the custom in Holy Scripture to call it thus because it was the tent of the testimonies and commands of God. For in it was the ark of the covenant, the mercy-seat, the table, the altars of incense and of burnt offering, the lampstand, and all that God had commanded blessed Moses to construct, when he said, “And you shall make for me all that I show you on the mountain.” For this reason he has used the metaphor of the old tent to describe the nature of the heavenly temple by calling it the tent of testimony.

From there, he says, the seven angels came out. From where else could the heavenly ministers of God be seen coming out except from the heavenly temple?

He says they had in their hands seven plagues, which they were going to let fall on the earth. For many signs will come about on earth at the time of the end, which Christ also mentioned in the gospels when teaching about the end.

The clothing of the angels with a pure bright stone is a sign of their worth, purity, and radiance, and points to their natural steadfastness for good, since they had indeed put on Christ. For the Lord is named a stone in Holy Scripture, as found in Isaiah, “Behold, I am laying in Zion for a foundation a stone, very costly and chosen,” and in the prophet, “The stone which the builders rejected has become the head of the corner.” Very wise Paul also advises us to put on this stone: “Put on our” stone “Jesus Christ and make no provision for the flesh, to gratify its desires.” For whoever is clothed in this is out of reach of every lust that harms the soul.

The girdles symbolize their capability and preparedness, for it is said of them, “Mighty in power are they who keep his word.”

For these seven angels have taken from one of the four living creatures, of whom much was said earlier, the wrath of God in seven golden bowls. “Golden” was well said, for even the wrath of God is precious, bringing with it what is good and more profitable than justice, even if those suffering punishment are in anguish.

He says, And the temple was filled with smoke from the glory of God and from his power. The smoke is a sign of the divine wrath, for Scripture says, “Smoke went up in his wrath.” Smoke is indicative of fire; but there is also the smoke that blessed Isaiah saw where he says, “And the lintel shook at the voices of the seraphim as they sang” the Trisagion, “and the house was filled with smoke.” He was describing the wrath of God directed against Jerusalem.

The words from the glory of God and from his power are a kind of periphrasis for the smoke, as if he said, “it was filled with smoke from the wrath of God,” for God himself is the power and the glory, and who could bear his wrath?

He says, And no one could enter the temple until the seven plagues of the seven angels were ended: for who will mount up on the wrath of God, or who will remain alive when caught in it? “For if no one has stood at the feet of the Lord,” according to Scripture, scarcely could anyone endure God’s wrath.

He says, And I heard a command of one who came out that they should pour out on the earth the seven bowls of the divine wrath.

Source: Commentary on the Apocalypse
[AD 735] Bede on Revelation 15:6
And the seven angels came out, having the seven plagues from the temple. This is what Mark says: But they went out and preached everywhere.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 15:6
Clothed in pure bright linen. As many (the Apostle says) as were baptized into Christ have put on Christ (Gal. III). For He is the supreme cornerstone chosen. Or if you understand the singular number for the plural, it signifies various ornaments of virtues. Another translation has white linen, indicating the mortification of the heart for teachers, according to that: I discipline my body and bring it into subjection, lest when I have preached to others, I myself should become disqualified (I Cor. IX).

Source: Commentary on Revelation
[AD 735] Bede on Revelation 15:6
And girded around their chests with golden belts. Whoever wants to preach strong things should not only mortify the body but also gird the chest with the gold of wisdom. Or certainly to gird the chest with golden belts is to restrain all the movements of mutable thoughts with the bonds of God's love alone.

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 15:7
Previously [the seer] mentioned seven angels with the same number of bowls containing the prayers of the saints. Now he says that they are full of the wrath of God. The very same bowls are said to hold both the sweetness of supplication and the wrath of destruction, for [prayers] are poured out from the saints for the coming of the kingdom of God, at which time the judgments of God will no longer be hidden as in an abyss but will be open as in bowls. Moreover, they will bring salvation to the righteous but will inflict ruin upon the impious, as the apostle says, “For we are the good aroma of Christ among those who are being saved and among those who are perishing, to some a fragrance of death to death.” For if it was said of our Lord, “Behold, this [child] is set for the ruin and resurrection of many,” why would it be surprising were the bowls to bring sweetness to the righteous but inflict the vengeance of the plagues upon the impious.

Source: COMMENTARY ON THE APOCALYPSE 15:7
[AD 614] Andreas of Caesarea on Revelation 15:7
The angels take the golden bowls filled with the wrath of the Lord from the four living creatures, as it also says in Ezekiel. This shows that eternally in heaven the knowledge of God’s plans is shared by those who are preeminent to those who are of second rank, even as the great Dionysius says.

Source: COMMENTARY ON THE APOCALYPSE 15:7
[AD 735] Bede on Revelation 15:7
And one of the four living creatures gave to the seven angels, etc. These are the bowls which the living creatures and elders, who are the Church, bear with odors, who are also the seven angels. For the same bowls are said to contain both the sweetness of supplications and the wrath of punishments, when they are poured out by the saints for the coming of God's kingdom, when God's judgments, no longer hidden like an abyss, but open as bowls, bring salvation to the righteous, but are proclaimed to bring ruin to the wicked, as the Apostle says: For we are to God the fragrance of Christ among those who are being saved and among those who are perishing (II Cor. II).

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 15:8
The smoke indicates that no one can penetrate the secrets of the judgments of God. Rather, the minds of mortals grow dark and tremble at the thought of the plagues that are inflicted, which he now begins to narrate, and he says that the smoke will remain in the temple until the plagues are completely ended. Rightly, then, there follows, “No one could enter the temple,” that is, that innermost secret, “until the seven plagues of the seven angels were ended.” Therefore, also the psalm says, “It seemed to me a wearisome task, until I went into the sanctuary of God and I understood their ends.” Another interpretation might be that in the smoke we are to understand confession, as is often the case. As smoke precedes fire, so the confession of sins precedes the flame of faith and of love. And the psalm indicates such things when it says, “Who looks on the earth and makes it to tremble, who touches the mountains and they smoke.” “And the Lord looked at Peter,” and he washed away his confession in tears, because when he denied, he was reduced to a fearful trembling. And so this is the meaning: No one could enter the temple until the seven plagues were ended, that is, no one shall ever be able to say, “I will walk in the innocence of my heart in the midst of your house,” and “the king brought me into his chambers,” except he who shall have taken care to efface by confession all iniquitous behavior that he has previously committed. “The thought of man will confess you,” behold, the smoke, “and the remainder of his thoughts will celebrate solemn feasts for you,” as a certain praise for the righteousness that has been obtained. And so, until all the plagues are ended, the church remains in the lament of confession, both in those who, as we said, pay the fruitful penalty for previous faults and in those who it will become clear are approved by a better worship.

Source: COMMENTARY ON THE APOCALYPSE 15:8
[AD 614] Andreas of Caesarea on Revelation 15:8
From the smoke we learn of the frightful, terrible and tormenting character of the wrath of God. We are taught that the temple is filled with this wrath, which comes at the time of judgment against those who are worthy of it, and especially against those who obey the antichrist and do the works of apostasy.

Source: COMMENTARY ON THE APOCALYPSE 15:8
[AD 735] Bede on Revelation 15:8
And the temple was filled with smoke, etc. The Church, about to preach to the nations, first warms itself with the fire of charity, emitting the smoke of pious confession, giving thanks to God for His indescribable gift.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 15:8
And no one was able to enter the temple, etc. No one can be incorporated into the members of the Church unless he hears the mysteries of faith from the preachers and learns that Jesus is appointed by God as the judge of the living and the dead. But if you interpret the smoke as the hidden secrets of God's judgments, these remain impenetrable and closed to mortals until, with the plagues of the present age finished, the Lord comes, who will both illuminate what is hidden in darkness (I Cor. IV), and reveal how much benefit or justice the advent of the Antichrist brings either for proving the faith of the Church or for blinding the Jews who did not accept the love of the truth, so that they might be saved.

Source: Commentary on Revelation