By: Tom Lowe Date: 1/15/17
Title: Prelude to Pouring Out the Seven Bowls of Wrath (15:1-8)
Series: Verse By Verse Through Revelation
Revelation 15:1-8 (KJV)
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.
Introduction
We have already seen the seven seals, the seven trumpets, and the seven personalities. Now the upcoming seven bowls of wrath are the worst of all. Chapter 15, besides being the shortest chapter in Revelation, is the preface to the final series of judgments which come on the earth during the Great Tribulation. These judgments are the most intense and devastating of any that have preceded them.
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This is the third time in Revelation that John introduces a sign. The first was the image of a woman that represented Israel (12:1). The second immediately followed; Satan in the form of a red dragon (12:3). This third sign is the angels of destruction with seven final plagues (15:1). Seven angels were given seven bowls from which they would pour out the seven “bowl judgments,” the wrath of God, the last plagues to be visited upon the earth. They will be used to destroy Satan, bring the final and complete punishment upon wickedness, and bring about the end of the Antichrist’s reign—it will settle the issue of sin once and for all.
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Some believe that all of this will occur at the end of the seven-year period of tribulation, with the seven bowls following in rapid succession after the seal and trumpet judgments. Others who see the book of Revelation as presenting a series of cyclical events say that this is the most severe of the seven judgments, also heralding the end.
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The purpose of the Great Tribulation is judgment. It is not for the purifying of the church! God is going to remove the church before this time of tribulation because of His marvelous, infinite grace. If you are willing to accept His grace, then you can escape the Great Tribulation. Believe me, the bowls of wrath are not the “blessed hope” for which believers are looking. No, we are “Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ” (Titus 2:13). My friend, if you are trusting Christ, you won’t be going through this terrible time. But you need to know what the unsaved will have to go through, and that might make you a zealous witness for Christ in these difficult days.
Commentary
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.
Now, there comes an intriguing sight indeed! In slow, solemn parade, stately as the stars, appear seven messengers of God, with the last seven plagues. We are invited to look at the scene, along with John. “And I saw” assures us that John is still a spectator to these events. He is attending the dress rehearsal of the last act of man’s little day upon the earth.
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This next event that John saw “in heaven” is also a “sign,” which he called “great and marvelous.” The vision of the woman in 12:1 was a “great wonder,” and the vision of the dragon in 12:3 was “another wonder.” Clearly these symbols point to significant events.
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John described “seven angels” who had “the seven last plagues.” These “angels” are not identified. However, it is not impossible for them to be the “seven angels” (messengers or pastors) to whom the letters are addressed in chapters 2 and 3. The “plagues” were in golden bowls, given to the “angels” by one of the four living creatures (15:6-7). “The seven last plagues” are also called the seven bowl judgments. They actually begin in the next chapter. Unlike the previous plagues from the seals, which had destroyed one-fourth of the earth (chapters 6-8), and the trumpets, which had destroyed another third of the earth, these judgments were complete and final, culminating in the abolition of all evil and the end of the world.
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The seven bowls were directed to every part of the world: the land, the sea, rivers and lakes, the sky, and the beast’s (Antichrist’s) kingdom. These plagues would be filled with horrors, but the sign itself was “great and marvelous” because through these plagues God would end the reign of terror by the Antichrist, the reign of Satan, and evil itself.
After the viles of God’s fury are all poured out, Jesus comes in flaming fire, taking vengeance on those who do not know Him. This is the time when every eye will see Him, when He comes in person to finish the judgment against the ungodliness of those who dwell on earth. Every eye shall see Him, and all the kindreds of the earth shall wail because of Him (1:7).
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.
There it shimmers, in the light which streams out from the throne of God with currents of fire glowing in its crystal depths, the “sea of glass!” [John did not say that the sea was glass, but “as it were,” or as if it was “a sea of glass.”] This is similar to the “sea of glass” described in 4:6{1], located before the throne of God. Here it was “mixed (mingled) with fire” to represent wrath and judgment against the evil in the world, “for our God is a consuming fire” (Hebrews 12:29). Note: others believe that “A glassy sea mixed with fire” represents the frightful persecution by the Beast during the Great Tribulation Period. This is the period of time, as we have seen, where no man could buy or sell unless he had the mark of the beast.
Those will be very difficult days. Someone may ask the question: Will anyone make it through the Great Tribulation? No, they won’t unless they are sealed. Although multitudes will be martyred during this period—and I think that a great many of the 144,000 will lay down their lives for Jesus—they will be faithful to Him until death. As we have seen, all of the 144,000 will be with the Lamb on Mount Zion.
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John saw a company of people standing (Their position denotes victory.) on the “sea of glass.” They were those who had triumphed over “the beast” (the Antichrist), and all that he stands for—and “his image” (13:14)—“and over the number of his name” (the mark) (13:18). Those who “had gotten the victory” were those who had refused to receive “his mark,” had refused to worship “his image,” and thus had faced persecution, difficulty, and perhaps even martyrdom. This is the complete group of all the believers (see also 14:1-5). These then are the tribulation saints. And though it cost them their lives to defy the wicked one, they were the real victors. During the Great Tribulation it might have appeared that they were fools, but their defeat was only apparent. True, each had lost his life, but only to find it again. They obtained the victory, but through no strength of their own. “They overcame him by the blood of the Lamb” (12:11). The martyrs had emerged victorious from their conflict with the Antichrist. It was the very fact that they died that made them conquerors. Had they remained alive by surrendering to the beast and worshipping him, they would have been defeated. But, “to die is gain” (Philippians 1:21).
In John’s vision, these conquerors are standing before the throne of God holding harps. Clearly they were preparing for a song of worship and praise (see also 5:8). If these saints can come through the Great Tribulation and still sing, you and I ought to have a song in our hearts regardless of our circumstances.
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.
The opening words of the song are “Great and marvellous are thy works!” These words also occur in verse 1 . . . John saw a sign which was “great and marvelous” . . . great and wonderful because of the great and wonderful victory which is made available through the accomplishment of that which John beheld.
The psalm is in two parts. The first part tells what the ransomed will sing. They will sing “How great Thou art!” They say, “How great and marvelous are thy works, Lord God Almighty.” They will sing, “How good Thou art!” They say, “Just and true are thy ways thou King of saints.” They will sing, “How glorious Thou art!” They say, “Who shall not fear thee, O Lord, and glorify thy name?” (15:4).
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It is a twofold song, the song of Moses and the song of the Lamb. The song of Moses was sung at the Red Sea (Exodus 15). The song would be sung in the afternoon service each Sabbath as a reminder to the Jews of God’s deliverance and sovereignty. The song of the Lamb is sung at the crystal sea. It celebrated the ultimate deliverance of God’s people from the power of Satan. The song of Moses was a song of triumph over Egypt, the song of the Lamb is a song of triumph over Babylon; the song of Moses told how God brought His people out, the song of the Lamb tells how God brings His people in; the song of Moses was the first song in Scripture, the song of the lamb is the last; the song of Moses commemorated the execution of the foe, the expectation of the saints, and the exultation of the Lord, the song of the Lamb deals with the same three themes; the song of Moses was sung by a redeemed people, the song of the Lamb is sung by a raptured people.
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The judgments in these viles are terrible. Words cannot describe the pain, the woe, the anguish, the misery they will bring; but they are “true and righteous.”
Some Bible scholars say that John was describing not two separate songs, but one song celebrating deliverance and victory. They had been delivered from the power of the Antichrist, but they were in heaven because they had been delivered from sin through the death of the Lamb. In this case, the song they sing is referred to as “the song of Moses and the song of the Lamb.” While the words of this song are not the same as the song attributed to Moses in Exodus 15, it has a similar theme—deliverance and justice. Through their song, those who have avoided the wrath of God are worshipping Him because He will make Himself known in the world.
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In the last part of verse 3 we read, “Thou King of saints.” The Greek here should read “Thou King of nations.” Jesus is not the King of the saints; we are members of His body—we are the New Testament Church. But He is the King of Israel, King of Ages, King of kings, King of the earth, and King of all nations. Nowhere in the Bible is He referred to as King of saints. We, the saints, will reign with Him here on the millennial earth (1 Corinthians 4:8, 6:2-3 and Revelation 1:6). No matter which title you give Him, it doesn’t change a thing, for it has already been settled between Father and Son that Christ will be the object of universal worship and acknowledgment. There will be no place where He will not be worshipped.
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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.
The song contains a millennial scene, anticipating the full blessedness of Christ’s reign on earth when all nations will worship Him. He is the “King of nations” (15:3), not “King of saints” as in the Authorized Version.
This is the second part of the song, and it tells us why the remnant will sing.
They sing because of the majestic virtue of God. They say, “Thou only art holy.”
They sing because of the magnificent victory of God. They say, “For all nations shall come and worship before thee.” This does not mean that eventually everyone will be saved. The thought is very much like that recorded in Philippians 2, “at the name of Jesus every knee will bow”; it means that whether in grateful worship or defeated submission, eventually all nations will give Christ the honor He is due.
They sing because of the “manifest” vengeance of God. They say, “For thy judgments are made manifest.”
They sing to glorify God and His ultimate victory over the entire world.
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That is the song! We are given just the barest outline of it. Each line could be expanded into a book. It commemorates in heaven the triumph soon to be enacted on earth, a triumph as complete and guaranteed as heaven itself.
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Two things about the vile judgments differ from the seal and the trumpet judgments:
The throne in Heaven is the source of the seal and trumpet judgments. But the temple is the source of the viles. The temple takes the place of the throne in the vile judgments, introducing therefore an even more violent judgment than ever before witnessed on this earth. These viles, filled with judgment, come from God in His holy and righteous character.
These viles contain the wrath of God against the organized systems of evil, which are in power here upon the earth at that time; and the pouring out of these viles of God’s wrath will mean the end of all evil power here upon earth. God’s judgments upon evil men and their systems are being completed in order that the millennium can begin, and there will then be peace on earth and good will toward man for the space of one thousand glorious years of peace.
5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:
“And after that I looked, and, behold”—We are now to be taken into the holy of holies in the heavens and given a description of divine splendor such as is rarely surpassed even in this closing book of the Bible. The “temple of the tabernacle” is the holy of holies where the ark of the testimony was kept. The “tabernacle of the testimony” is a Greek translation for the Hebrew “Tent of Meeting” (see Numbers 17:7; 18:2). The imagery recalls the Exodus in the wilderness when the Ark of the Covenant (the symbol of God’s presence among His people), which contained the Ten Commandments, resided in the tabernacle. The ark speaks of the faithfulness of God in keeping His covenants. The tabernacle was a portable place of worship that the Israelites would carry with them as they journeyed through the wilderness. Later, when they settled in the Promised Land, a permanent structure was built—the temple.
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“The temple of the tabernacle of the testimony in heaven was opened.” Under the Law of Moses, the holiest of all was concealed from the eyes of the people. Mystery shrouded that sacred area. But here the mystery of God is “finished” (see 10:7). The way into the holiest is now open to all the redeemed, including the tribulation saints (see 11:19). This is God’s dwelling place, where He is approached and worshipped, and from which He issues His just judgments.
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God Himself has commissioned and equipped these seven angels for the terrible job they are to perform. God’s temple of old was a temple of grace . . . a temple of mercy . . . a temple of longsuffering. Here His temple is opened for judgment such as the world has never known. The wickedness of earth’s dwellers deserves judgment in all of its bitterness and fury, because they have insulted God as far as it is possible to insult God.
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Notice the site that meets the eyes of John.
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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.
John does not see the Jewish high priest ministering in the holy of holies, but rather “seven angels,” or messengers, emerging from the inner sanctuary of the “temple.” And yet they are clothed with the garments of the priest (as was Christ—see 1:13). These angel-priests are about to vindicate the offended holiness and justice of God. The servants of God are going to rid the earth of all that has caused creation to groan. God is now going to fulfill His covenant with Israel. Through His servants, who come out from the place where the Law of God rests, God will demonstrate that all men and nations who defy His law must suffer for their sins.
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A description is given of these messengers of wrath. John says, “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.” They do not act with impatience or in a spirit of independence, but in strict accord with the will of God. They come out from His presence to face a world which has reached the climax of its wickedness. They depict divine righteousness (purity), for they are “clothed in pure and white linen” (The cleanliness of linen often refers to the holiness of the person.), and are wearing golden girdles across their “breasts.” Their garments are free from corruption, immorality, and injustice. They had come out from God’s presence to do God’s bidding. These angels would be in charge of the seven plagues—that is, the bowls with the plagues—just as seven angels had blown the seven trumpets (8:6). What they are about to do is terrible, but it is absolutely right. No stain or spot of sin, no hot passion of their own is mingled with their acts. They are calm and unemotional in what they do.
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The angels, being seven in number, suggest the completeness or perfection of that judgment they are sent to execute. Their solemn task is to carry out the severest of God’s judgments upon this earth.
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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.
John describes what appears to be a solemn ceremony: “And one of the four beasts gave unto the seven angels seven golden vials{2] full of the wrath of God, who liveth for ever and ever.” These four living creatures, identified as angels, are mentioned several times in Revelation (4:6; 5:6; 6:1; 7:11; 14:3; 15:7; 19:4). One of them acts here for all of them. These living creatures are possibly the cherubim, always associated in Scripture with God’s creatorial and redemptive rights over the earth. Their faces are those of the lion, the calf, a man, and a flying eagle. Since the whole creation groans and travails, it is fitting that these representative beings supply the short, sharp pains which results in the final removal of the curse. We are not told which of the cherubim handed the ominous bowls to the angels of doom, but perhaps it was the one with the human face, since man has been the chief cause of the curse and since creation’s redemption is intertwined with his (Romans 8:19-21).
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“Vials” (also called bowls and basins) would be used in the temple for various purposes, such as collecting the blood of the sacrifices (Exodus 27:3; 1 Kings 7:50; 2 Kings 25:15). In this case, these bowls were filled with the “wrath of God” which would be poured out on the earth. When these bowls would be poured out, there would be no escape, and the judgment would be complete. This destruction is described in the bowl judgments beginning in 16:1. The smoke that filled the temple is the manifestation of God’s Glory and power (see also Exodus 19:18; 40:34-35; 1 Kings 8:10-11; Isaiah 6:4).
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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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Finally, a description is given of the manifestation of wrath. John says, “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.” The awesome Shekinah fire resided within the holy of holies in Israel’s temple. Once a year on the Day of Atonement, a priest was permitted to enter there carrying a bowl of blood in his hand. Since Calvary, the way into the holiest in heaven has been opened to all, because the blood of Christ has blazed a highway to the heart of God. But now, for a brief spell, that royal road is barred. God’s wrath, once poured out upon His Son on man’s behalf, is to be poured out again. The world which crucified the Lamb and which now has crowned its rebellions with the worship of the beast is to be judged to the full. So, bright Glory burns within the temple, filling it with smoke and standing guard at the door. The way into the holiest is barred again for a while.
When the tabernacle in the wilderness was completed, a cloud of Glory filled it (Exodus 40:35); likewise when the temple was completed (1 Kings 8:10-11). No smoke was seen in either instance, because the erection of the tabernacle and the temple was not associated with judgment. However, when God gave the law to Moses, Mount Sinai was entirely enveloped in smoke because the law pronounced judgment upon all who failed to obey its demands (Exodus 19:18). When Isaiah saw the temple, “the house was filled with smoke” (Isaiah 6:4), for the prophet was sent by God to Israel with a message of judgment.
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“God’s glory,” appearing like “smoke,” filled “the temple” and God set in motion the final phase of judgment. The fact that “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled,” indicates that the time for intercession had passed. No one could come before God to stop or postpone His intentions, until the bowls of wrath are emptied and the seven plagues have been completed. It seems that even the time of worship and praise was suspended as God brought about this final act of history. It was as if heaven was waiting.
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Presently God is extending His grace to all men. But in the day of His judicial action, none need try to seek Him, for He will not be found. Grace will be withdrawn and prayer will go unanswered. This is the way it will have to be because of the righteous requirements of God’s own nature. Heaven will be barricaded so that none can enter until justice has been satisfied.
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I want to end by dispelling a popular notion around today, the idea that everyone will be saved because the Bible says, “God is love” and “God so loved the world, etc.” Well, God is love and He does love us, but God punishes evil and there will be nobody in heaven who has NOT accepted His Son as their Savior. Remember, God killed everyone on earth except for eight people, Noah and his family; He killed thousands of Egyptians by drowning them in the Red Sea; He killed thousands of Assyrians outside the gates of Jerusalem. Does that sound like the lovable old man that liberal and modernist preachers portray on Sunday mornings? There are three distinct steps in this judgment of the seven angels that show that in addition to being a God of love, He is a jealous God who gets angry—“it is a terrible thing to fall into the hands of an angry God.”
The angels are commissioned and equipped in the temple—the sanctuary of Almighty God (15:6). That does not sound like the lovely “grandfather-God” the liberals and moderates talk about today, does it?
One of the living creatures gives to each of the angels a golden bowl . . . a vial . . . filled with the fury of the wrath of Almighty God. That does not sound like the God of modernists of today, does it?
The angels cannot act until God gives them the command to move and to pour out their viles (6:1). The eternal, ever-living God is the God of judgment. That does not sound like the tender, heavenly “Father of all men, all men are brothers, no one is bad, all men are good.” That does not sound like some of the Sunday morning essays of today, does it?
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God is longsuffering. He is patient. He is good. He is kind; but He is also a consuming fire. Paul warns us in Romans 11: “Behold the goodness and the severity of God.” The Psalmist cries out, “God is angry with the wicked every day” (Psalm 7:11). Nahum warns, “God will not acquit the wicked” (Nahum 1:3). And Paul the Apostle thunders out, “God is a consuming fire” (Hebrews 12:29).
Scriptures and Notes
{1] “And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind” (Revelation 4:6).
{2] I prefer Bowls to viles, because viles makes me think of small test tubes.
