Revelation 15

John T. Hinds Commentary On Revelation 15SECTION THREE POURING OUT OF THE SEVEN PLAGUESRev 15: 1 to 16: 21Preliminary Notes: 1. There are three sets of symbolic sevens, each one bringing the story to the end of time or the coming of the Lord. Since the prophetic history of the church from John’ s time was pictorially revealed in the book of seven seals, naturally the seventh seal would not be exhausted till the end. The seven trumpets came under the last seal and the sound­ing of the seventh one brings the end. (Revelation 11:15-19.) In like manner the plagues, under another set of symbols, complete the cycle, for Revelation 15:1 says in them is “ finished the wrath of God.” 2. The fourteenth chapter was designed to encourage saints in their struggles by predicting the fall of Babylon (verse 8) and the final victory of the righteous (verse 13). Section three points out the means by which these glorious results are to be accomplished.

3. In view of the fact that these plagues were to be poured out upon the beast and his worshipers (Revelation 16:2 Revelation 16:10), it is evident that they represent a series of events that will ultimately end the papal hierarchy— accomplish the destruction of the “ man of sin.” This event will occur at the coming of the Lord. (2 Thessalonians 2:8.) All this is proof that the plagues did not begin to be poured out till after the 1,260-year period, or the time when Rome’ s complete sway began to be destroyed. AN VISION Revelation 15:1-4 Revelation 15:1 —And I saw another sign in heaven, great and marvellous, seven angels having seven plagues, which are the last, for in them is finished the wrath of God.—This sign which John saw in heaven was one of marvelous beauty fitted to excite wonder and prepare the mind to appreciate the promise of victory over the beast. Appearing in heaven would indicate that this victory would come through the judgments that God would providentially bring upon the beast. Saying that these plagues are the last is explained to mean that when they are completed the wrath of God against the papal beast power will be finished. However long a time may be covered by the plagues, their finish means the end of the world.

Revelation 15:2 —And I saw as it were a sea of glass mingled with fire; and them that come off victorious from the beast, and from his image, and from the number of his name,—A similar vision is recorded in Revelation 4:6 except that here the sea of glass is “ min­gled with fire.” There it was “ before the throne” ; here it is in heaven, hence must have reference in some way to the saved. This is further evident by the fact that it is those who are victorious that are standing by it, or upon it, according to the margin. Compare the notes on Revelation 4:6. On the expressions image of the beast and the number of his name see the notes on Revelation 13:15-18. The victory mentioned here evidently refers to the fact that those standing by the sea of glass had successfully resisted all the schemes and devices of the papacy to force them to accept its doctrines and practices; this they did in spite of threats and persecutions. The fire may represent the persecu­tions in which they attained their glorious victory. (Acts 14:22.) Revelation 15:2 —standing by the sea of glass, having harps of God.—As the scene was laid in heaven and the persons were those who had gained a victory over the beast, it must refer to saints in glory, not to those in the church on earth. The word “ harps,” as a symbol, doubtless, means the praise that the redeemed will render to God. It certainly could not mean mechanical harps, for pure spirit beings would not need material harps. In Ephesians 5:19 Paul uses the Greek word psallo in a figurative sense, saying that it is done with the heart. Whatever spiritual faculties we have for praising God will be the heavenly harps. Whateverthe meaning of this expression, it can have no reference to the church on earth. See notes on Revelation 14:2.

Revelation 15:3 —And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages.— It does not seem reason­able that those who gained a victory over the beast should sing the same song that was sung when Moses led Israel out of Egypt. (Exodus 15:1.)That they should celebrate their victory in an appropriate song like the Israelites did at the Red Sea is altogether reasonable; hence, the language probably means that they sang a song to the Lamb as the Israelites did to Moses. Both victories were accomplished through God’ s help and in a similar way. Since reference is made to the deliverance of the Israelites from Egypt, it is natural for the song to speak of God as having almighty power and his works being great and marvelous. The Red Sea and Mount Sinai furnish examples. That God should be just or righteous, true in all his ways, is required by his very nature. Pharaoh with all his wickedness was as justly treated as the Israelites in their affliction. So the reverses that fell upon the beast power were but evidences of the just providences of God. God is here referred to as the “ King of the ages” ; the margin says King of nations, and the King James Version King of saints. It is immaterial which is the true reading, for if God is King at all, he is King of all three. There is a broad general sense in which God has and will rule in all ages, though the specific reign in this age is given to Christ. Since this authority was given to him by the Father, and he operates through the Father’ s power, the direct reign will be given back to the Father in the final state. (1 Corinthians 15:24.) Revelation 15:4 —Who shall not fear, O Lord, and glorify thy name? for thou only art holy; for all the nations shall come and worship before thee; for thy righteous acts have been made manifest.— This means that all should fear his name because of his holiness. Then it is affirmed that all nations— that is, people from all nations— will come and worship before him. His righteous acts have been made known and those influenced by them to be faithful regardless of persecution will be per­mitted to worship before him in heaven and join in the song of praise. THE SEVEN ANGELS Revelation 15:5 to Revelation 16:1 Revelation 15:5 —And after these things I saw, and the temple of the taber­nacle of the testimony in heaven was opened:—-“ After these things" means after the things mentioned in the vision de­scribed in verses 1-4. The tabernacle was erected in the wil­derness and the temple was a permanent building on the same plan builded in Jerusalem. Both buildings were divided into two apartments— holy and most holy— the latter being typical of heaven. (Hebrews 9:17 Hebrews 9:24.) The two names referred either to the whole building or to either apartment of it. The word tabernacle here probably means the entire building and the word temple means the most holy part. This represented the actual dwelling place of God. It was the place where God’s law was kept and was filled with God’s presence; hence, it was a testimony to God’ s presence. John saw within this place the vision. Revelation 15:6 —and there came out from the temple the seven angels that had the seven plagues, arrayed with precious stone, pure and bright, and girt about their breasts with golden girdles.—See­ing these angels come out of the open temple indicated that they came from God’s presence and shows that their mission to bring punishment upon the beast and his dupes was with divine approval. Seven is acknowledged as the number of per­fection. Seven angels with authority to pour out seven plagues means that the punishment would be thorough and complete — God’s wrath on the beast being finished with the last one. Whether the text should read “ stone pure and, bright" or “ pure and white linen" (as in the King James) is a matter for textual critics. Evidently both expressions are found in some manuscripts. One would mean that their garments were adorned with precious stones; the other that they were clothed with pure white linen indicative of the purity of their mis­sion.

Precious stones would show the value of their work. There is no material difference which one is the true reading — both express a truth. Their golden girdle was like that worn by Christ in the vision of 1: 13. They were appropriately arrayed.

Revelation 15:7 —And one of the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever.—The four living creatures were introduced in vision in Revelation 4:6-7. See the notes on those verses for an explanation. It is evident that they are some kind of heavenly beings in attendance upon God, and therefore suitable beings to deliver the plagues to the angels. Which one of the four acted in this event is not stated. The bowls were full of the wrath of God. Doubtless that expression was used in refer­ence to the custom of drinking poison out of a bowl, and was intended here to indicate the punishments that would be poured out upon the papal beast.

The figure of “ pouring out" God’s wrath is common to the Old Testament. See Psalms 79:6; Jeremiah 10:25; Zephaniah 3:8. The thought here seems to be: each angel received out of the sum of God’ s indignation against the beast power a measure of wrath into the bowl given him and poured it out at the proper time and at the proper place. In words without a figure, it means that punishments would fall upon the papal power. Revelation 15:8 —And the temple was filled with smoke from the glory of God, and from his power;—This language indicates that the smoke came from the glorious power of God, and is, therefore, an appropriate symbol of divine power. Mount Sinai, when Jehovah descended upon it, was covered with smoke. (Exodus 19:18.) When the tabernacle was put up the cloud filled it (Exodus 40:34); the same was true when the temple was built later (1 Kings 8:10). When Isaiah received his com­mission, he saw in a vision God sitting upon his throne and the house filled with smoke. (Isaiah 6:4.) Smoke here then represents the glorious power of God which was a guarantee that the plagues would be certain to fall as indicated in the symbol.

Revelation 15:8 —and none was able to enter into the temple, till the seven plagues of the seven angels should be finished.—The general application of these verses is to the plagues promised to the beast. Interpretations of special expressions must harmonize with the general idea. In the literal temple the most holy apartment represented God’ s dwelling place; hence, it was there that the high priest made the atonement in behalf of the people. No one being allowed to enter the symbolic temple till all the plagues had been finished indicates that nothing could prevent the falling of the plagues just as promised. The beast power had reached the point in wickedness when noth­ing but punishments would meet the demands of divine justice. The door would be closed against those who would petition in behalf of such a corrupt institution; its ultimate end must be destruction.

The Lord’s ears are open to the supplication of the righteous, but against those that do evil. (1 Peter 3:12.) This symbol presents the “ man of sin” as doomed to destruction with no power to prevent, for there would be no means that would produce repentance and refor­mation. Since God is always ready to hear the righteous, we know the foregoing application of this text must be the right one.

Revelation 16:1 —And I heard a great voice out of the temple, saying to the seven angels, Go ye, and pour out the seven bowls of the wrath of God into the earth.—These words are a statement of the commission to the angels. They were spoken in the temple, indicating that the authority to execute their commis­sion is from God. The word “ earth” here is to be taken liter­ally, for the angels who were to pour out the plagues were in heaven, and those upon whom they were to fall were dwelling on the earth. The part of the earth in each case corresponds with those affected. This verse is but a general statement of authority being conferred upon the angels; the remainder of this chapter is a detailed description of how that authority was carried out.

Verse 1 SECTION IV(Revelation 15-16) Revelation Chapter Fifteen This, the shortest chapter in Revelation, together with Revelation 16, for which it is merely the introduction, again takes us through the whole cycle of time to the eternal judgment (Revelation 16:17-21). Several times already the final judgment has been prophesied . Many have pointed out the remarkable resemblances between the seals, trumpets, and bowls. All are judgments of God; the areas affected by them are similar, especially in the trumpets and bowls sequences. Thus, in the trumpet series: (1) the earth; (2) the sea; (3) the rivers; (4) the sun; (5) the abyss, or throne of the beast; (6) the Euphrates; and (7) the final judgment are exactly the same as the things mentioned in the bowl sequence, and in the same order. Hendriksen thoroughly developed these parallels.[1]There is also a progression.

Whereas the trumpet judgments were restricted to “one third,” the bowl judgments are not so limited. However, the woman, the dragon, and the two beasts of Revelation 12-14 are operative throughout exactly the same time period; namely, all the way to the end of time. Some scholars, such as Ladd, view those chapters (Revelation 12-14) as “an interlude between the trumpets and bowls”;[2] but as Roberson observed: The seven bowls are usually classed with the seals and trumpets; and there obviously is a close affinity, particularly with the latter; but the connection with the woman and her enemies (Revelation 12-14) is even closer. They belong to the long struggle of the church in the world.[3]The conclusion required by all of this was stated by William Milligan: Nothing can more clearly prove that the Revelation of St. John was not written upon chronological principles than the scenes to which we are introduced in the fifteenth and sixteenth chapters of the book.[4]“These chapters describe the entire period between the first and second coming of Christ."[5] In all of these extensive views, “John is telling us something of what will happen in the end-time and something of what goes on in human history."[6] “The statement that these are the last plagues shows that the set of visions now commencing carries us clown to the end of the age."[7] The thought is not that of focusing all of the revelation upon the very end-time, but a bird’s-eye view of all time subsequent to the prophecy, including the very end. But the vision does not move immediately to the terrible judgments. “Once more there is a pause, as if the safety of God’s people in the midst of all this sin and judgment could not be insisted on sufficiently."[8] The anticipatory, consolatory vision of the song of the redeemed is again heard (Revelation 15:2-4). Lenski pointed out another relation between the seals, trumpets, and bowls: “The seals reveal, the trumpets announce, and the bowls execute the long-restrained anger of the living God."[9] Earle’s excellent outline of this short chapter is: I. The waiting angels (Revelation 15:1). II. The victorious saints (Revelation 15:2-4). III. The emerging angels (Revelation 15:5-8).[10][1] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 26. [2] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 203. [3] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box 3305,1957), p. 114. [4] As quoted by Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 241. [5] William Hendriksen, op. cit., p. 191. [6] Leon Morris, Tyndale Commentaries, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 187. [7] W. Boyd Carpenter, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 604. [8] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1085. [9] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minn.: Augsburg Publishing House, 1943), p. 461. [10] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 584. And I saw another sign in heaven, great and marvelous, seven angels having seven plagues, which are the last, for in them is finished the wrath of God. (Revelation 15:1) And I saw another sign in heaven … Beasley-Murray connected this mention of the seven angels with “the seven angels that stand before God (Revelation 8:2),"[11] concluding that this structural parallelism between the trumpets and bowls corresponds to a parallelism in content. Lenski, however, did not agree, translating this expression without the article (the), “I saw … seven angels,"[12] as in our version (ASV). The point would not appear to be important. The perfect number “seven” could also symbolize an innumerable company of angels waiting and ready to do the will of God. Hardly anything here is to be understood literally. Plummer observed that: The last time this statement was made was in Revelation 12:1, where the history of the war between Satan and the church began … Again, John returns to the beginning to trace the development of the punishments inflicted upon men for their worship of the devil.[13]Seven plagues, which are the last … This does not mean that they refer exclusively to the end. “Whenever in history the wicked fail to repent in answer to partial manifestations of God’s anger in judgments, the final effusion of wrath follows."[14][11] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 234. [12] R. C. H. Lenski, op. cit., p. 453. [13] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 381. [14] William Hendriksen as quoted by Morris, op. cit., p. 187. Verse 2 And I saw as it were a sea of glass mingled with fire; and them that come off victorious from the beast, and from his image, and from the number of his name, standing by the sea of glass, having harps of God.As it were a sea of glass mingled with fire … Rist and a number of others believe that there is an indirect reference here to the Red Sea,[15] through which God delivered the first Israel from the wrath of Pharaoh; and the typology certainly fits, but Beckwith declared such an interpretation as “purely fanciful."[16] Perhaps it is best to view it as “symbolizing the majesty and holiness of God,"[17] as in Revelation 4:6. The group here assembled is clearly the host of the redeemed from earth, as in a number of similar visions throughout the prophecy. As for the glass sea, Lenski was sure that, “It is the same as that in Revelation 4:6."[18]Having harps of God … “These are symbolical of heavenly melodies."[19] “The harps are a symbol of their victory … of praise and worship to God."[20] We prefer the view that sees the harps as symbols of the songs of the saints, especially of that song which this company was about to sing (Revelation 15:3). It is nothing short of phenomenal that a whole group of commentators go hog wild on this verse and find nothing at all in it except literal harps. Even Lenski identified them as “zithers of God on which to play the music of the glory song!"[21] Beasley-Murray saw “harps for the worship of God."[22] “They are holding the harps that God had given them."[23] Earle was certain that “these harpists sing as well as play."[24] Such literalisms are absolutely preposterous. As Pieters said: Literalism is here hopeless. How could one put the wrath of God in a bowl and pour it on the sun?[25]Actual harps in heaven? Who could believe such a thing? Is there also a department of cats to supply the cat gut strings? Ridiculous! Note that God “gave” these harps to the singers.

What else could this be except the voices which were created by God? In the entire history of the world up to this time, that is the only musical instrument which God ever made; and we refuse to believe that he will enter into the manufacture of mechanical instruments of music in heaven. In Revelation 8:4, the “incense” is the prayers of the saints; here the “harps” are the songs of the redeemed, as the very next verse says. To literalize “harps” here, and then to declare that this constitutes divine approval of mechanical instruments in Christian worship, is just as unreasonable as it would be to declare the “incense” of Revelation 8:4 to be literal and as divine approval of the burning of sacred incense in Christian worship. We dare to affirm that not a single one of the exegetes who did this to the harps would dare to follow their own reasoning and apply it to the incense. How strange it is that the same scholars who have no trouble at all seeing the symbolical nature of these visions in the instance of the incense, lose all rationality when they come to the “harps.” [15] Martin Rist, The Interpreter’s Bible, Vol. XII (New York-Nashville: Abingdon Press, 1957), p. 478. [16] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 674. [17] G. R. Beasley-Murray, op. cit., p. 235. [18] R. C. H. Lenski, op. cit., p. 455. [19] A. Plummer, op. cit., p. 383. [20] George Eldon Ladd, op. cit., p. 204. [21] R. C. H. Lenski, op. cit., p. 456. [22] G. R. Beasley-Murray, op. cit., p. 235. [23] G. B. Caird, op. cit., p. 197. [24] Ralph Earle, op. cit., p. 585. [25] Albertus Pieters, op. cit., p. 243. Verse 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages.And they sing the song of Moses … and … the Lamb … Morris said of this, “They sing (presumably to their own harp accompaniment)."[26] At least, Morris named such a conclusion what it is; namely, a presumption, a presumption which we do not allow for a moment as in any sense valid. The notion of literal harps is simply not in this passage. The text says “they sing.” Of Moses and of the Lamb … Perhaps no more is meant by this than the unity of the saints of both the Old Testament and the New Testament. Moses was the grand Old Testament type of Christ. See extensive development of this in my Commentary on Hebrews, pp. 67-69. The song is that of redemption. Great and marvelous are thy works, O Lord God, the Almighty … Significantly, this song, made up of a blended collection of Old Testament texts, deals not with the overcoming of the saints, but with the mighty works of God. “There is not a single word about their own achievement."[27] Self is at last forgotten; selfishness is finally destroyed. In heaven, the song of Moses and the Lamb is exclusively an anthem of loving praise to the Almighty. The Almighty … “This title, which is ascribed to God nine times in Revelation, is found but once elsewhere in the New Testament (2 Corinthians 6:18)."[28]Thou King of the ages … The KJV has “King of the saints,” and the ASV margin has “King of the nations.” The passage is true, however it may be rendered. [26] Leon Morris, op. cit., p. 188. [27] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 120. [28] Robert H. Mounce, Commentary on the New Testament, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 288. Verse 4 Who shall not fear, O Lord, and glorify thy name? for thou only art holy; for all the nations shall come and worship before thee; for thy righteous acts have been made manifest.Who shall not fear the Lord …? This is a rhetorical question meaning that all people shall indeed fear and honor God. All nations shall come and worship thee … Rist criticized this passage as being, “out of harmony with the belief expressed throughout Revelation that the nations shall stubbornly refuse to repent."[29] Such a criticism does not properly construe the meaning. It is everywhere taught in the prophecy that “an innumerable company” will be saved (Revelation 7:9) from “every tribe and tongue and nation and people.” It is that company who are meant here. They are the true nations who shall come and worship before the Lord. When God is through with this world, all that remains of it will glorify God. “The Apocalyptist thus declares the absolutely universal recognition of God in the End."[30] “The teaching of the Scriptures is that in the end the whole universe will acknowledge the righteousness of all God’s acts and verdicts."[31][29] Martin Rist, The Interpreter’s Bible, Vol. XII (New York-Nashville: Abingdon Press, 1957), p. 479. [30] Isbon T. Beckwith, op. cit., p. 675. [31] R. C. H. Lenski, op. cit., p. 459. Verse 5 And after these things I saw, and the temple of the tabernacle of the testimony in heaven was opened:The temple of the tabernacle of the testimony … “John is here seeing this picture, not in terms of the Jewish temple, but in terms of the ancient tabernacle."[32] In this, he joins so much of the rest of the New Testament in absolutely ignoring and bypassing the Jewish temple. “This phrase, tabernacle of the testimony is found in only one other place in the New Testament (Acts 7:44),"[33] where it occurs in the address of Stephen. One of the most significant things in the New Testament is this absolute bypassing of the Jewish temple by New Testament writers. The author of Hebrews is another conspicuous example. We have commented upon this extensively in this series: Commentary on Acts, pp. 142ff, Commentary on Mark, pp. 272ff, Commentary on 1Corinthians, pp. 50ff, and Commentary on 1Peter, pp. 192ff. It was the ancient tabernacle, not the Jewish temple, that was made like the pattern God showed to Moses. [32] William Barclay, op. cit., p. 121. [33] Martin Rist, op. cit., p. 479. Verse 6 and there came out from the temple the seven angels that had the seven plagues, arrayed with precious stone, pure and bright, and girt about their breasts with golden girdles.And there came out … the seven angels … All was in readiness for the judgment to be executed. The appearance of these angels seems to be significant, as indicated by the golden girdles resembling the apparel of Christ himself (Revelation 1:13), apparently conveying that they were wearing the livery of their Master and therefore engaged in his business, just as a jockey wears the colors of the owner in a horse race. The judgment belongs to Christ. Arrayed with precious stone … This is an additional description of the apparel of the angels. It is translated, “clothed in pure and white linen” in the KJV, which is undoubtedly correct. The way this change came about is interesting: The word for linen is found in the Vatican and Sinaiticus manuscripts, and a very similar word meaning precious stone occurs in the Alexandrinus and the Codex Ephraemi manuscripts.[34]But the scholars of the ASV preferred precious stone, on the basis of the critical “law” that “the more difficult reading is likely to be the original."[35] But after ASV was published, the Chester Beatty Papyrus was found to support the KJV rendition.[36] On account of this, the RSV went back to the KJV translation. It would be difficult indeed to find a better example of just how arbitrary and undependable the so-called “Lectio Difficilior” actually is. It has been invoked to justify a whole family of unjustifiable renditions. See “Excursus on New Testament Criticism” in my Commentary on James , 1,2 Peter 1, 2, 3John and Jude, pp. 282-290. [34] A. Plummer, op. cit., p. 383. [35] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 656. [36] Martin Rist, op. cit., p. 480. Verse 7 And one of the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever.Are these literal bowls? Not any more than the harps were literal harps, which means they were not in any sense literal. See under Revelation 15:2 for Pieters’ comment on the absurdity of taking any of this literally. Bowls … This is a very interesting word. “It meant (1) a shallow vessel used for drinking purposes,"[37] as in the case of Old King Cole who called for his pipe and his bowl; (2) a broad shallow vessel used for libations as in Revelation 5:8; and (3) it signified a funerary urn for the ashes of the dead."[38] “This word is found only in Revelation 5:8 Revelation 15:7 Revelation 16:1-17 Revelation 17:1 Revelation 21:9."[39]Full of the wrath of God … The bowls were not literal receptacles of any kind, as nothing literal could be a suitable container of the wrath of God. They rank with the incense, the harps, the horses, the trumpets, etc., as part of the imagery of the vision. The fact of their being “golden” speaks of the extreme value in God’s purpose of judgment. “The wrath of God is simply the operation of God’s righteous law against sin … That law is adverse to evil, and will eventually root evil out."[40] The dramatic scenes of Revelation 16 are designed to symbolize just that. The execution of God’s wrath in the outpouring from the hands of these angels is directed against all evil. Many scholars make what appears to be a very limited application of these divine judgments. Beeson limited them to the wrath of God in the destruction of Jerusalem;[41] McDowell applied them to the great conflict between the Christ and the Caesars;"[42] Wilcock said they were directed against Babylon as a composite of both the sea-beast and the land-beast;[43] Roberts wrote, “These are the last plagues upon the pagan city of Rome”;[44] Hinds saw them as “a series of events that will ultimately end the papal hierarchy and accomplish the destruction of the man of sin."[45] There was a measure of God’s wrath fulfilled in all such things; but we refrain from identifying these judgments exclusively with any particular time-frame, as did Beasley-Murray, for example, who understood them as “messianic judgments of the last time."[46]The overriding meaning of these bowls is that when people of any time, place, or circumstance have repeatedly flouted initial and repeated heavenly warnings (by judgments), there comes the time of total overthrow and destruction. This is nothing new. It has always been God’s way, Pharaoh of the Old Testament being a classical example; and the Christian dispensation will provide other examples of the same phenomenon; indeed it has already done so. [37] Ibid. [38] Ibid. [39] Ralph Earle, op. cit., p. 586. [40] Boyd W. Carpenter, op. cit., p. 606. [41] Ulrich R. Beeson, The Revelation (Little Rock: Ulrich R. Beeson, 1956), pp. 120,121. [42] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 152. [43] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: InterVarsity Press, 1975), p. 141. [44] J. W. Roberts, The Revelation of John (Austin, Texas: The R. B. Sweet Company, 1974), p. 123. [45] John T. Hinds, A Commentary on the Book of Revelation (Nashville: The Gospel Advocate Company, 1962), p. 223. [46] G. R. Beasley-Murray, op. cit., p. 231. Verse 8 And the temple was filled with smoke from the glory of God, and from his power; and none was able to enter into the temple, until the seven plagues of the seven angels should be finished.And the temple was filled with smoke … “The main point of this is the inevitability of the plagues. When God’s good time has come, nothing can stop final judgment."[47] This symbolizes the judicial hardening of the incorrigibly wicked. It will be recalled from Isaiah 6:4 ff that the “smoke” from God’s presence meant the prophecy of the hardening of Israel. So here, the smoke means that, in this situation, God’s work of grace is finished. “None was able to enter into the temple.” “The sanctuary is inaccessible … the time for intercession is past."[48]Rather than limit this to the end time, when this very condition of the human race will probably have occurred, why should it not also include the irrevocably wicked of any and all generations? It is a dreadful thing to contemplate, no matter how it may be interpreted. How dreadful must be that day, when for any man, or any nation, there comes the time when God’s face is turned away, when his holy presence is obscured by smoke, and when prayer may receive no answer except the petitioner’s agony.

The bowls of the wrath of God were indeed once poured out upon rebellious Jerusalem, not because she rebelled against Rome, but because she had previously rebelled against God in the rejection of Christ. They were again poured out upon pagan Rome. When the vast wicked empire had finished with tormenting and persecuting the saints, and when the time came for God to humiliate her under the heel of the invader, the city fell in 476 A.D. From this it may be concluded that there is no world situation of entrenched wickedness anywhere on earth that has ever been safe, or ever will be safe, from the type of judgments signified by these bowls. [47] Leon Morris, op. cit., p. 191. [48] F. F. Bruce, op. cit., p. 656.

Revelation Chapter XV by B.W. Johnson Another Great and Marvellous Sign in Heaven Summary—Seven Angels with the Seven Last Plagues. The Sea of Glass. The Song of Moses, and the Song of the Lamb. The Temple Opened. The Temple Filled with the Glory of God.With this chapter begins a detailed account of the closing judgments upon “ the beast and its image and those who have the mark of the beast.” Their overthrow, as the great city Babylon, has been seen in 14:8-10, but in the chapters 15, 16, the Seven Last Plagues which come as judgments and tend towards the overthrow are given. The fourteenth chapter gives a summary of future events; the fifteenth, sixteenth, seventeenth, eighteenth, and nineteenth chapters present the same events in detail.

These chapters are all connected with the fall of spiritual Babylon, and open with these words: “ I saw another great sign in heaven, great and marvelous, seven angels having the seven last plagues.” The opening of the seventh seal carries the reader to the triumph of Christianity over Roman Paganism. The seven trumpets lead us onward to the overthrow of the western Roman Empire by the Goths, Vandals and Huns, and the ruin of the Eastern Empire by the Saracens and Turks.

The last trumpet of the seven reaches to the close of secular history with the trump of the Archangel. The seven vials also give the history of an epoch, and, like each of the series of seven, bring us to the end of that epoch. They present the series of calamities that first weaken and then destroy the power of Papal Rome. Each one of three series of seven leads to the completion of a well-defined purpose. The seven seals have a definite object, and lead us to the accomplishment of that object in the overthrow of Roman Paganism. The seven trumpets have a definite object, and lead us to the fulfillment of their design in the overthrow of the Roman Empire. Equally definite is the object of the seven vials, and equally certain that the last vial will accomplish the utter overthrow of that blasphemous power, which is variously described as a “ city of fornication,” “ the great city Babylon,” the scarlet adulteress, and the seven-headed and ten-horned beast. Revelation 15:1-2. I saw another sign in heaven. Another scene displayed, different from those just past, and startling in its character. Seven angels having the seven last plagues. Called the last plagues because they are the final plagues which are sent upon the beast and its image; they bring the series to a close. They “ fill up the wrath of God.” The great feature of this vision is the seven angels with the seven last plagues, but they are not seen at first when the vision opens; not until verse 7 is reached. The vision opens with the scene of verse 2. Revelation 15:2. I saw as it were a sea of glass mingled with fire. In Revelation 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 Rev 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. Revelation 15:3-4. They sing the song of Moses… and the song of the Lamb. When Israel was delivered from Egypt they sang the song Moses as they had done on the shores of the Red Sea. Here, the spiritual Israel, redeemed, standing on the crystal sea, sings a song of deliverance, but it is the old song to a new strain; the song of the Lamb now; of the Redeemer. Just and true are thy ways. The salvation of the true worshipers and the judgment seat upon which the wicked beast, demonstrated the truth and justice of God. Revelation 15:4. 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. Revelation 15:5-7. Behold, the temple of the tabernacle of the testimony in heaven was opened. After that I looked. The apostle looks again and “ behold, the temple of the tabernacle of the testimony in heaven is opened.” The tabernacle of the testimony was the Holy of Holies. Into it none but the High Priest entered, and he only to make intercession for the forgiveness of sins. It is the type of the Holy of Holies above, the mercy seat in the heavens where our High Priest intercedes for us, and where the smoke of the incense of prayer arises to God. Revelation 15:6. And the seven angels. The angels mentioned in verse 1. Arrayed with precious stone, pure and bright (Revision). Probably precious stones covered their garments like those of the robe of the high priest. They come out of the temple as priests of destruction. Revelation 15:7. And one of the four living creatures. For notes on the Four Living Creatures see chapter 4. As the servant and agent of the Almighty he hands the seven vials of God’s wrath to the angels. The Revision has “ bowls” instead of “ vials.” The thought is that in succession seven plagues are to be poured upon the earth. Revelation 15:8. And the temple was filled with smoke… and none was able to enter into the temple until, etc. Does this mean that the heavens are shut against man during this period? Does it mean that no one can enter the true Church until the plagues are poured out? So some have mistakenly maintained. The doors of the kingdom were opened on Pentecost, and will never be closed until the marriage supper of the Lamb.

The true meaning is plain. The place of intercession has just been seen. The seven wrath angels came forth. The smoke then fills the temple so that no one can approach the place of intercession. The Greek original says no one, instead of no man. It means that the Divine purpose is fixed; the wrath angels shall pour out their vials, there is no place longer given for intercession to prevent the just judgments of God.

The time of intercession has passed by, and the time for judgment has come. “ No one can enter the temple” to the tabernacle of testimony, the place of intercession, to avert these judgments “ till the seven plagues of the seven angels were fulfilled.”

“THE BOOK OF "

Chapter Fifteen With the main adversaries identified (the dragon, the sea beast, the land beast, and Babylon) and the people of God reassured of ultimate victory (chs. 12-14), the full out-pouring of God’s wrath is about to be shown. Chapter fifteen is a “prelude” to the seven bowls of wrath described in the next chapter.

We are introduced to seven angels who have the seven last plagues in which the wrath of God is complete (Revelation 15:1). Before the seven angels are given their bowls, however, John sees those victorious over the beast standing on a fiery sea of glass having harps of God. Singing the song of Moses and the song of the Lamb, they praise God for His righteous judgments (Revelation 15:2-4). This scene is reminiscent of the Israelites praising God for their victory over the Egyptians after crossing the Red Sea (cf. Exodus 14:30 to Exodus 15:21).

The seven angels with the seven plagues then proceeded out of the temple of the tabernacle of the testimony in heaven, clothed in bright linen and chests girded with gold bands. One of the four living creatures gave them seven golden bowls full of the wrath of God. At that point the temple was filled with smoke from the glory of God and His power, preventing anyone from entering the temple until the seven plagues were completed (Revelation 15:5-8). Perhaps this scene was designed to convey that the time of God’s longsuffering was over, and the outpouring of His wrath was the result of fulfilling the covenant He had with His people. God is about to avenge His saints!

POINTS TO PONDER

• How the stage is set for the final outpouring of God’s wrath on the beast and those who follow him

• The comforting scene of those victorious over the beast as they praise His righteous judgment

OUTLINE I. PRELUDE TO THE SEVEN BOWLS OF WRATH (Revelation 15:1-4) A. A GREAT AND SIGN IN HEAVEN (Revelation 15:1-2)1. John sees seven angels a. Having the seven last plagues b. In which the wrath of God is complete 2. John sees a sea of glass mingled with fire, and a great multitude a. It is those who have the victory over the beast, his image, his mark, and the number of his name b. They are standing on the sea of glass, with harps of God

B. SINGING THE SONG OF MOSES AND OF THE LAMB (Revelation 15:3-4)1. The multitude is singing the song of Moses, and the song of the Lamb 2. A song which praises the Lord God Almighty, King of the saints a. For His great and marvelous works b. For the truth and justice of His ways c. For He is worthy of reverence and glory d. And all nations shall come and worship before Him, for the manifestations of His judgments

II. SEVEN ANGELS AND SEVEN BOWLS OF WRATH (Revelation 15:5-8) A. THE SEVEN ANGELS (Revelation 15:5-6)1. The temple of the tabernacle of the testimony in heaven is opened 2. Out come the seven angels having the seven plagues a. Clothed in pure bright linen b. Having their chests girded with golden bands

B. THE SEVEN GOLDEN BOWLS (Revelation 15:7-8)1. One of the four living creatures gave to the seven angels: a. Seven golden bowls b. Full of the wrath of God who lives forever 2. The temple was filled with smoke a. From the glory of God and from His power b. No one was able to enter the temple until the seven plagues were completed

REVIEW

1. What are the main points of this chapter?- Prelude to the seven bowls of wrath (Revelation 15:1-4)

• Seven angels and seven bowls of wrath (Revelation 15:5-8)

2. What great and marvelous sign did John see in heaven? (Revelation 15:1)- Seven angels having the seven last plagues, in which the wrath of God is complete

3. Who was standing on a sea of glass mingled with fire? (Revelation 15:2)- Those who have the victory over the beast, his image, mark, and number of his name

4. What were they doing? (Revelation 15:3)- Singing the song of Moses and the song of the Lamb

5. For what were they praising the Lord God Almighty? (Revelation 15:3-4)- His great and marvelous works - His holiness

• His just and true ways - The manifestation of His judgments

6. What did John see after these things? (Revelation 15:5-6)- The temple of the tabernacle of the testimony in heaven opened

• Out of which came the seven angels with the seven plagues

7. What did one of the four living creatures give to the seven angels? (Revelation 15:7)- Seven golden bowls full of the wrath of God

8. What happened to the temple at that point? (Revelation 15:8)- It was filled with smoke from the glory of God and from His power

• Preventing anyone from entering the temple till the seven plagues were completed

Questions by E.M. Zerr On Revelation 151. What did John see now? 2. Where was it? 3. Was it small? 4. Was its appearance ordinary? 5. What beings did he see? 6. Tell what they had. 7. Were other plagues to follow? 8. Tell what was in them. 9. How much of God’s wrath was there? 10. Tell what object John saw. 11. Of what was it composed”? 12. With what was it mingled? 13. What had the people gotten? 14. Over what creature had they obtained this? 15. Was the beast alone in this defeat? 16. Over what number had they been victorious? 17. Where were they standing? 18. What harps did they have? 19. How did they use them? 20. What two persons were the subject? 21. In what position had the first been to God? 22. What praise did they ascribe to God? 23. How did they describe his ways? 24. Of whom was he King? 25. Who did they announce should be feared? 26. And do what for his name? 27. He only has what quality? 28. What shall all nations do? 29. Where will they do so? 30. What were made manifest? 31. After this what did John do? 32. What building did he behold? 33. Of what tabernacle was this? 34. Where was this opened? 35. Who came into sight? 36. From where did they come? 37. Tell what they had. 38. In what were they clothed? 39. How were they girded? 40. On what part of their person were these? 41. What creature next appeared? 42. What kind of vials did he have? 43. Of what were they full? 44. What is said of God’s living? 45. To whom did he give these vials? 46. With what was the temple filled? 47. From whom was this glory? 48. And from what power? 49. What was no man able to do? 50. For how long were they kept out?

Revelation 15:1

Revelation 15:1. The preceding chapter describes the vision before John that came down to the day of judgment and to the final assignment of all mankind to their eternal destinations. The present chapter goes back some distance (as the book has done before), and will again take up the judgments of God that were poured out upon the apostate church for her worship of idols and her persecution of the faithful servants of God. Seven angels are seen as a symbol of the completeness of God’s system for executing his wrath upon the wicked of the earth.

Comments by Foy E. WallaceIntroduction..VI. THE SEVEN ANGELS WITH THE LAST PLAGUES (Chapter 15)With this chapter the successive order of the visional events were resumed, as connected with the end of chapter thirteen, where the prolepsis of chapter fourteen had broken the continuity of the visions by projecting the symbols into the final scenes of the judgments of God executed against the apostate city and the oppressors of the saints. In order to re-establish connection between chapters thirteen and fifteen, observe again that the first beast (of the sea) symbolized the Roman empire, personified in the ruling emperor; and the second beast (of the land) symbolized his Palestinian minions who compelled the inhabitants of Palestine to worship the image of the imperial beast, and caused all who refused to thus receive the mark of the imperial image-worship to be killed. In the course of these visional events the faithful saints were slain, and chapter thirteen ended with the full and complete roll of the martyred saints. The interposed prolepsis of chapter fourteen introduced a vision of the whole martyred number, symbolized by an hundred forty-four thousand “redeemed from the earth,” and the visions were projected beyond the intervening chapters to the end. That chapter (14) therefore must be studied as an interlude preview of the final consummation of all events. But chapter fifteen reverted to the vision of events in the order of the sequence and succession that was interrupted at the end of chapter thirteen, thus re-establishing the orderly connection. The contents of chapter fifteen may now be arranged as follows: (1) The sign of the seven angels–Revelation 15:1-2. (2) The song of Moses and the Lamb–Revelation 15:3-4. (3) The temple of the tabernacle of the testimony–Revelation 15:5-8.Verse 1.(1) The sign of the seven angels–Revelation 15:1-2.1. And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues: for in them is filled up the wrath of God–Revelation 15:1. The “sign in heaven” carried the same import as observed in previous comments on other visions and in the Lord’s own preview of the destruction of Jerusalem in Matthew 24:31. What was here envisioned in heaven (the sphere of authorities) was carried out on earth (among the inhabitants of Palestine) with special reference to Judah and Jerusalem. The seven angels with the seven vials and plagues formed a visional recapitulation of the seven seals and trumpets of the first series of visions–the difference existed in the central figures of the visions. The first series surrounded Christ, the Lamb; the second series surrounded the church, his Bride. The second series, though repetitive, was also a progressive development of the events in an enlargement of judicial punishments inflicted on the empire-beast. The seven plagues in the hands of the seven angels were contained in seven vials, as mentioned in verse 7, and this chapter had the effect of an introduction to the pouring out of the plagues contained in the vials of the following chapter. In reference to the seven vials, verse 1 stated that in them is filled up the wrath of God, which indicated the fulfillment of time. The function of the seven angels therefore was to execute the seven plagues in the series of cosmic woes to be poured out on the earth–the land of the Jews. The visions of these final plagues, or woes, anticipated the overthrow of apostate Jerusalem, referred to previously as the fall of the harlot Babylon. Later, the same seven angels were seen showing to John the new Jerusalem emerging as the spiritual Jerusalem in contrast with the old apostate Jerusalem.

Revelation 15:2

Revelation 15:2. Clear glass and fire are symbols of opposite facts and yet are appropriately used. The verse tells of several persons who had won a victory of a spiritual nature over the forces of Rome. The fire symbolizes their conflicts in which they were victorious, and the clear glass signifies their calmness of mind after the victory. The beast, the image and the mark were all involved in the conflict. The faithful servants resisted the direct attacks of Rome, also avoided imitating her in their lives, and as a consequence had escaped receiving the mark of guilt.

Over the number of his name. The man whose number is stated in the text is Nero Caesar. Getting the victory over the number of his name is an indirect way of saying their victory was over Nero. That is significant since he was the emperor who was chief among the heads of Rome that tried to force the Christians to sin.

Comments by Foy E. WallaceVerse 2.2. 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–Revelation 15:2. Here was the vision of a crystal sea, with the transparency of glass, signifying that the impending events were soon to be manifest. The mingling of fire in the crystal denoted the consuming judgment of God soon to descend upon the beast and his minions. Standing on the crystal sea were the host of martyrs “that had gotten victory over the beast, and over his image, and over the number of his name . . . having the harps of God,” and they sang “the song of Moses, the servant of God, and the song of the Lamb.” The reference to the song of Moses indicated that the elements of this vision were formed from the deliverance of Israel and were a comparison with the Red Sea, which swallowed up Pharaoh and his hosts.

The saints had “gotten victory” over the emperor-beast as Israel was victorious over Pharaoh; and as Israel sang the triumphant “song of Moses” standing by the sea; so these saints also, standing on the sea, sang “the song of Moses and the Lamb.” It was Pharaoh there, and the emperor here; the victorious Israelites there, the triumphant saints here; it was oppressed Israel delivered from Egypt there, the persecuted saints “redeemed from the earth.“The reference to the Egyptian Pharaoh in comparison with the Roman emperor was made clear by the mention of “the song of Moses, the servant of God” and “them that had gotten victory over the beast, over his image, and over his mark, and over the number of his name”–the language identifies Pharaoh Rameses and Nero Caesar.The mention of the victorious host having the harps of God, as in chapter fourteen, could not be literal any more than the angels and martyred saints could be physical. The harps here, as in preceding visions, were the symbol of the perfect melodious harmony of the grand symphony of redeemed voices singing. “the song of Moses and the Lamb” in exultant victory, standing on the crystal sea; as Israel in the exodus sang “the song of Moses,” standing by the sea. The analogy drawn enforced the relation between the oppression and deliverance of Israel in the Old Testament, and the persecution and victory of the church in the New Testament. The symbols and apocalypses were parallel, and must be so applied. Otherwise the New Testament history of the early oppressions of the church loses force, and, the visions lose meaning, the symbols become enigmatic, the entire book becomes a dilemma, and its apocalyptic events anachronistic.

Revelation 15:3

Revelation 15:3. The song of Moses and of the Lamb was especially appropriate. It is to be associated with the four and twenty elders who have been mentioned a number of times. Twelve of them represent the Mosaic system and twelve stand for that under Christ. The song John heard these happy persons singing was about the lawgivers of those great institutions. But while the subject matter of the song was concerning them as the lawgivers, they ascribed the credit to works of God because they are marvelous, and to Christ as a King who is true and just in his ways-

Comments by Foy E. WallaceVerse 3.(2) The song of Moses and the Lamb–Revelation 15:3-4.1. Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints –Revelation 15:3. The song of Moses had long been incorporated in the temple services, which the temple worshippers sang in choruses. This visional victory song of the saints, as previously stated, was patterned after the Old Testament exodus song of Moses, led by Miriam; but here the phrase and the Lamb was added–the song of Moses and the Lamb.The rhetoric of the song enhances the supreme excellence and glory of the object of its praise–the Lord God Almighty, and the Lamb of God. The comparison of the irreverent familiarity of present times in addressing God, as if He were on equality with man is an inadvertent profanation.

The eulogies of the song are sublime, as should be all prayer to God. The supreme title Lord God Almighty expressed omnipotence; the tribute great and marvellous was exclamatory of matchless majesty; the attributes just and true, were the acknowledgment of submission to His righteous judgment; the coronation name, thou King of saints, included the saints of all ages, hence has been variously translated thou King of the ages; and it ascribed to Him eternal existence and the Sovereign of all saints, through whose power they were freed from the dominion of the imperial beast.

Revelation 15:4

Revelation 15:4. The occasion for this great rejoicing is the prospect of judgments that are soon to be inflicted upon the powers of Rome whose hold upon the people has just been broken by the effects of the Reformation. That is why they exclaim about the worthiness of the Lord to be glorified. All nations shall come and worship before thee. Their worship will consist in doing homage to God as the true object of praise, for the light of truth that the Bible shed, on them since it was given back to them. Through that channel of information they have been informed that God’s judgments are just.

Comments by Foy E. WallaceVerse 4.2. Who shall not fear thee, 0 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 –Revelation 15:4. The interrogation, “Who shall not fear thee?” was expressive of complete and unalloyed adoration, short of the late irreverent familiarity. The refrain thou only art holy was the superlative holiness inherent only in God. The declaration all nations shall come and worship before thee was promissory of liberation from Roman image idolatry and the freedom of all men to worship God. The judicial declaration for thy judgments are manifest had reference to the meeting out of retributive justice to the oppressors of the saints. The song is a combination of many triumphant expressions of Old Testament psalmody of praise and adoration pertaining to Israel’s deliverance from enemy nations and lord of dominion, and again represents a parallel of apocalypses of Old Testament Israel and the New Testament church.

Revelation 15:5

Revelation 15:5. This verse has the same significance as Revelation 11:19. Comments by Foy E. WallaceVerse 5. (3) The temple of the tabernacle of the testimony– Revelation 15:5-8.1. And after that I looked, and behold, the temple of the tabernacle of the testimony was open–Revelation 15:5.The phrase “after these things” referred to the things that occurred after the vision of the exultant song of triumph. The first part of this chapter served to announce the scene which was continued and completed in chapter sixteen. It was after. these preliminary visions of the seven angels that the procession forming the final events began. The reference to the temple of the tabernacle of the testimony in heaven was in comparison with the measuring of the temple in chapter eleven. The picture here portrayed was that of the temple transferred from Jerusalem to heaven and transformed from temporal to spiritual. The vision is based on all that the temple on mount Zion meant to the nation of Israel. “Who are the Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever” (Romans 9:4-5). Thus the tabernacle stood for the most precious things in old covenant history. It was appropriate for the seven angels with the vials of plagues to be poured out on the harlot Jerusalem, ready for destruction, to come from the transformed temple in heaven.

Revelation 15:6

Revelation 15:6. Much of what is said and is to happen in many of the chapters to come has been considered before. It will pertain to God’s judgments against the corruptions of Rome and for her mistreatment of the faithful servants of Christ. Seven angels were clothed in white linen which means purity and the golden girdles signify the splendor of the place.

Comments by Foy E. WallaceVerse 6.2. 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–Revelation 15:6. The attire of the seven angels for the execution of the plagues of judgment was described, as “clothed in pure and white linen” and as having “golden girdles.” This linen was not ordinary cloth, but was represented in another figure as “arrayed with precious stone, pure and bright”–they were garments with the composition of solid precious jewels. The golden girdle was like that of the son of man in chapter one. It is the symbolism of the glory and power of the Lord himself, and it signified the unlimited exercise of power to exeaute the will of the Lamb and the judgments of God.

Revelation 15:7

Revelation 15:7. It is important to keep constantly in mind that we are studying in a book of symbols or signs. Many of the things John saw in the vision have reference to the severe denunciations that were made in the days of the Reformation. Those statements were sounded into the ears of kings and other leaders of the apostate church. A vial is used in the symbolic picture because it is a vessel out of which something can be poured, and the judgments of God are said to be poured out. That would indicate a large and continuous stream of His judgments.

One of the beasts (living creatures) gave the vials to the angels; that was appropriate. The beasts were the saved in the Lord who had been the victims of the rage of the beast of Rome. They had won a victory through faith, and it was fitting that they should have the honor of handing the vials to the angels.

Comments by Foy E. WallaceVerse 7.3. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth forever and ever–Revelation 15:7 . The use of the article the before the four beasts indicated their identity with the creatures mentioned in chapter five. They should not be confused with the sea and land beasts, as applied to the persecutors. The word here has been properly translated creatures, or beings, as in chapter five, which called the signals for the horses and the riders in the visions of persecution. (See comments in chapter 5) The vision of this chapter was the last scene in which the four beings appeared and it was an appropriate representation that these heavenly beings should act as the intermediaries between God and the seven angels of the vials in the role of this scene of plagues. They were special ministers of the Lamb to order the procession of events in imagery of the vials and the plagues.

Revelation 15:8

Revelation 15:8. Temple was filled with smoke. This was not the smoke of incense as is sometimes mentioned, for that occurs only when righteous servants are performing worship, and that is not what is going on now. It is the smoke of God’s wrath against the corruptions of the beast. Those guilty of the corruptions are under judgment and God is about to execute wrath upon them. It is too late for them to expect mercy from God, hence no one will be permitted to enter the temple to plead for it.

Comments by Foy E. WallaceVerse 8.4. 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–Revelation 15:8. The vision of the cloud-filled temple filled with the smoke from the glory of God, and from his power was the symbol of the invisible presence of God. As recorded in Exodus 40:34-35 none could enter the tabernacle during the manifestations of God’s presence. So in this vision no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled–that is, until the order of events resulting in the destruction of the old Jerusalem and the old temple had been accomplished, after which the new Jerusalem, and the new temple would be open to all true worshipers; when the tabernacle of God with men would be accessible to all nations of men. But until this succession of events occurred the entrance of the temple was barred, and none could appear in intercession before God to avert the doom of destruction pronounced on Jerusalem, that once “faithful city turned harlot,” and the fallen Babylon of apostasy.