Revelation 16:17-21, The Bowls of God’s Wrath Part 3 (The Study of the Apocalypse)

     17 And the seventh one1 poured out his bowl into the air2, and a loud3 voice went out from the temple from the throne, saying,4 “It has been done5.” 18 And there were lightning, voices, thunders, and there was a great earthquake, such as has not come since man came on the earth; an unfathomable earthquake6. 19 And the great city was split7 into three parts8 and the cities of the nations fell9 . And Babylon the Great was remembered before God10 to give it the cup of the wine of the wrath of his anger11. 20 And every island fled and mountains were not found12. 21 And great hail weighing about one hundred pounds each13 came down from heaven upon the people, but14 the people blasphemed15 God for the plagues of hail, because the plague was so great.

1 The TR/KJV adds ἄγγελος (angel).

2 Air is mentioned in 9:2 as well.

     The Greek word carries the sense of “metaphorically of waning

love”. (TGD)

     It might be said the cold grip of judgment is felt from the fire of God’s wrath.

3 μεγάλη (loud) 

Greek: “great”.

4 Here is a reminder of the source of all things. There is nothing that is that does not fall within His authority.

5 γέγονεν (It has been done) 

or “it has happened”. γέγονεν is in the perfect tense here.

     This is true of those in Christ and thereby are sealed in the Holy Spirit. What has been done is just as sure as that which awaits fulfillment. The Word of God cannot be broken and will not return empty. It will be done as surly as it was spoken. True and faithful is our God. He alone is worthy of our faith.

6 τηλικοῦτος σεισμὸς οὕτω μέγας (an unfathomable earthquake) 

Greek: “so great an earthquake so great”. An allusion to Daniel 12:1.

7 ἐγένετο (was split)

Greek: “became” as in “the great city became into three parts”. From John’s standpoint, the Great City probably would have been Rome. Beale* universalizes the Great City as “all the world’s culture, political, economic, and sociological centers.” (Pg. 843).

     Once again our attention is directed toward a reference to the number three. While it is understood that this number reflects the stamp of the divine, there may be another message in its appearance.

8 Osborne*** states that the “the three parts” in which the city is split, indicates its total or “complete” devastation. (Pg. 598) and Mounce** (Pg. 304).

9 Once the capital city falls, all of the other “imperial” cities fall. Thus the network of of the empire is broken.

10 Osborne*** suggests that the angels brings prayers to God to remind him of the deeds of humanity. (Pg. 599).

     There is one book of life, but multiple books that will be opened in the presence of God for all whose name is not found in that one book. The difference might be explained from my example. Because I believe and place my faith in His Son, Jesus Christ, only my name is needed for an entry because I believe in His name. Until that took place, my sins were numerous and unforgotten, revealed by the law that came through the chosen hand of Israel, and judged by that same law. It may be that an entire book would be required for my transgressions alone. Nothing is done in secret to Him. The heart of every man is plain to Him.

What a blessing it is to know I’ve been cleansed and my sins will be remembered no more. This is the peace and life He offers to all that would come.

11 τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ (the cup of the wine of the wrath of his anger)

This could also be translated “the cup of the wine of his furious anger” as τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ “of wrath of his anger” could be seen as an intensification.

12 This parallels with 6:14.

13 ταλαντιαία (weighing about one hundred pounds each)

Greek: “the weighing of talents”. A talent was a Greek monetary unit. Osborne*** states that a hail stone of such size would measure 17.6 inches in diameter. He also points out that “The Guinness Book of Records” states that the largest hailstones to be recorded fell on Bangladesh on April 14, 1986. They were 2.25 pounds and killed 92 people! (Pg. 600).

     We see another example of the Divine manifestation of God in creation. Though we can’t see Him face to face without dying, we are told that He is revealed in creation, and it is there His purpose and will is done.

     He seeks those that seek Him, and He chooses all that would choose Him.

     It is in dying to self that allows us come into His presence through the Holy Spirit. This truth and acknowledgment is given voice every time a believer is baptized.

     In fact, He comes to us where we are so that we might be with Him. Jesus spoke this, of abiding and walking with Him. Our hope, expectation, and joy rest in the Word. The life experienced now confirms His promise of life to come.

14 καὶ (but) 

Greek: “and”.

15 ἐβλασφήμησαν (blasphemed)

or “spoke against”. In spite of everything that had happened to the unbelievers, their hearts are “hardened” like the Egyptians and refuse to repent.

     Unable to accept the word of God, they still choose the words of rebellion.

Abbreviations

NT = New Testament 

OT = Old Testament 

ESV = English Standard Version 

NASB = New American Standard Bible

NIV = New International Version

KJV = King James Version 

TR = Textus Receptus (A late Byzantine Greek text of the NT. A 

predecessor of the TR was used in the translation of the KJV) 

LXX = Septuagint (Greek translation of the OT)

Bibliography

The Greek New Testament with Greek-English Dictionary B. Aland (Editor), K. Aland (Editor), J. Karavidopoulos (Editor), B. M. Metzger (Editor), C. M. Martini (Editor)

(BDAG) A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition Walter Bauer (Author), Frederick William Danker (Editor)

A Textual Commentary on the Greek New Testament Bruce M. Metzger

(Kittel) Theological Dictionary of the New Testament (VOLUMES 1-10) Gerhard Kittel (Editor), Geoffrey W. Bromiley (Translator)

*The Book of Revelation: A Commentary on the Greek Text (New International Greek Testament Commentary (Grand Rapids, Mich.).) G. K. Beale

**The Book of Revelation (The New International Commentary on the New Testament) Robert H. Mounce

***Revelation (Baker Exegetical Commentary on the New Testament) Grant R. Osborne

+Greek Grammar Beyond the Basics Daniel B. Wallace

++An Idiom Book of New Testament Greek C. F. D. Moule

+++Biblical Greek (Scripta Pontificii Instituti Biblici) Maximilian Zerwick

A Grammatical Analysis of the Greek New Testament Max Zerwick (Author), Mary Grosvenor (Author)

Revelation 16:10-16, The Bowls of God’s Wrath Part 2 (The Study of the Apocalypse)

Introduction

The 5th and 6th plagues are “poured out” on the kingdom of the dragon and the antichrist.

     10 And the fifth one1 poured out his bowl upon the throne of the wild beast and his kingdom became darkened2, and they were gnawing their tongues for the pain3. 11 They blasphemed the God of heaven for their pain and for their sores4, but5 they did not repent from their deeds.

     12 And the sixth one6 poured out his bowl on the great river Euphrates7 and its water was dried up, so that the way of the kings of the east8 may be prepared.9 13 And I saw from the mouth of the dragon and from the mouth of the wild beast and from the mouth of the false prophet three unclean spirits like frogs10. 14 For they are spirits of Almighty. 15 (“Behold, I come like a thief12 . Blessed is the one who watches13 and keeps his garments14 so that he may not walk naked and they may see his shame.”) 16 And he gathered them together into the place which is called in Hebrew “Har-Magedon”15 .

1 The TR/KJV adds ἄγγελος (angel).

2 The total darkness here is an intensification of the 4th trumpet. It is also an allusion to the 9th Egyptian plague. Darkness here depicts judgement and death. Osborne*** (Pg. 588).

     The light of the world has been removed. God gives the rebellious over to the darkness of their desire.

3 It is difficult to discern why this darkness causes pain. Mounce** points to the Wisdom of Solomon 17 which portray the torments of darkness. Beale* (Pg. 824) states that Wisdom 17 interprets the darkness of the Egyptian plague as separation from God which caused spiritual anguish as they realized their own wretchedness in the darkness.

     Their anguish may not stem so much from a realization of their spiritual state, but more of the outrage of receiving judgment from the God they have not and will not receive. No longer is the hand of justice held at bay by the hand of mercy. In choosing the kingdom of the beast, they chose separation from God as the desirable thing, exchanging truth for a lie.

     The tongues which gave way to the lies of the dragon are now so painful for those that followed behind his tail gnaw seek relief in gnawing their own tongues. It is by their words they face judgment and are condemned.

It is also possible that the pain is from the prior bowl judgements.

4 Note that the previous plagues continue.

5 καὶ (but)

Greek: “and”.

6 The TR/KJV adds ἄγγελος (angel).

7 The Euphrates River was the eastern border of Israel when God gave them the land and it was also the border of the Roman Empire during John’s time. Osborne*** reminds us that just across the river were the Parthians who the Romans feared. (Pg. 590). See Chapter 6.

8 τῶν ἀπὸ ἀνατολῆς ἡλίου (of the east) Greek: “the ones from the rising sun”. An idiom meaning “the east”.

9 We see that the calvary of 9:13-19 is now replaced by “the kings, the ones from the rising sun”. Osborne*** offers four possible interpretations: 1. The image is literally a drying up of the Euphrates River so that a coalition of oriental rulers can join the “kings of the whole earth” in persecuting the saints; 2. These are the Parthians who are invading Rome; 3. Parthians represent the background, but the kings of the east go to war with the kings of the whole world, preparing for the destruction of the Roman Empire (Mounce** Pg. 298); 4. Beale* (Pgs. 827-831) universalizes the imagery, seeing Cyrus and his allies as the kings from the east escalated into the kings of the earth and then escalated further to Gog and Magog (Ezekiel 38-39). Osborne*** sees this as the kings from the east coalescing into the kings of the whole earth and preparing for Armageddon which is a war against the people of God (believers). (Pgs. 590-591).

     We have often seen verses that could make sense and be argued for interpretation in several ways. There are things that took place in the past which give insight and shadowing of things to come.

     We can be certain that God has allowed for this invasion to take place.

10 The frogs are an allusion to the 2nd Egyptian plague in Exodus 8:1-15. With this in mind, Osborne*** says that the frogs may be seen here “as a pestilence upon the earth, deceiving the nations and thus leading them into the judgement of God”. (Pg. 591). Mounce** sees them as issuing deceptive propaganda and adds this somewhat comical comment: “The reference to the three spirits as frogs emphasizes their uncleanness and perhaps their endless croaking.” (Pg. 299). Mounce’s comment may be funny, but I can certainly understand what he’s talking about. Beale* adds to this that frogs were chosen to represent the evil spirits “because of their characteristic croaking, which is loud and meaningless”. He says that the “croaking” represents confusion brought about by deception. This is based on Jewish belief that the frogs of the Egyptian plague caused confusion among the Egyptians and the “words” of the frogs harmed them. (Pgs. 832-833).

11 ἐπὶ (to) 

Greek: “on”.

12 Parallels the themes found in Matthew 24:43; 1 Thess. 5:2-4; and 2 Peter 3:10.

13 ὁ γρηγορῶν (the one who watches)

or “the one who is awake”. γρηγορέω can mean both. The idea is to be alert to what is happening or what is going to happen.

14 τηρῶν τὰ ἱμάτια αὐτοῦ (keeps his garments)

or “keeps/guards his clothes”. Osborne*** translates this as “keeps his clothes on”. So, one must keep his clothes on in readiness. (Pg. 593) and Beale* (Pg. 837). Regardless of how this is translated, the idea of the passage is for believers to not be taken by surprise when Jesus comes.

     We are reminded to be steadfast and remain in Christ, thereby ready when He comes. The Israelites were made ready and watched long ago for their passage out of Egypt. With sandals on, packed and ready, they were prepared for the journey. Today we have been given the oil of the Holy Spirit, which seals us and supplies the light that will bring us to the banquet made ready. In Christ, we will be dressed for the occasion.

15 Ἁρμαγεδών (Har-Magedon)

“The mountain of Megiddo”, but alas, there is no mountain of Megiddo! Some scholars have suggested that Megiddo has a root meaning of “to cut” or “to attack”. In that case, it could parallel Jeremiah’s destroying mountain in Jeremiah 51:25. See Mounce** (Pg. 302).

Osborne*** (Pgs. 595-596) sees Har-Magedon as a “general reference” that builds on the OT connection of Megiddo with warfare.

The English word “Armageddon” apparently rose up due to certain manuscripts not having the rough breathing (“H” sound). The TR has Ἀρμαγεδδών with smooth breathing and alternate spelling.

Many ancient battles took place on the Megiddo plain. Since Revelation is mostly figurative, it is possible to not see Har-Magedon as a place where the armies gather, but a figurative parallel with the other ancient battles that had taken place at Megiddo. It probably represents the coming great battle that pits Satan and unbelievers against believers and God. Since believers are now considered “the Jerusalem above” and “the Israel of God”, the figurative image comes forth as a great battle against believers.

     The Zodhiates’ Complete Word Study Bible (CWS) references Har- Megedon as derived from two Hebrew words defined as: mountain and rendezvous. This may add to our understanding of this big event. It’s been a rendezvous that has seems long in coming, but without doubt is heading our way, and the mountains of the world will be shaken.

Abbreviations

NT = New Testament 

OT = Old Testament 

ESV = English Standard Version 

NASB = New American Standard Bible

NIV = New International Version

KJV = King James Version 

TR = Textus Receptus (A late Byzantine Greek text of the NT. A 

predecessor of the TR was used in the translation of the KJV) 

LXX = Septuagint (Greek translation of the OT)

Bibliography

The Greek New Testament with Greek-English Dictionary B. Aland (Editor), K. Aland (Editor), J. Karavidopoulos (Editor), B. M. Metzger (Editor), C. M. Martini (Editor)

(BDAG) A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition Walter Bauer (Author), Frederick William Danker (Editor)

A Textual Commentary on the Greek New Testament Bruce M. Metzger

(Kittel) Theological Dictionary of the New Testament (VOLUMES 1-10) Gerhard Kittel (Editor), Geoffrey W. Bromiley (Translator)

*The Book of Revelation: A Commentary on the Greek Text (New International Greek Testament Commentary (Grand Rapids, Mich.).) G. K. Beale

**The Book of Revelation (The New International Commentary on the New Testament) Robert H. Mounce

***Revelation (Baker Exegetical Commentary on the New Testament) Grant R. Osborne

+Greek Grammar Beyond the Basics Daniel B. Wallace

++An Idiom Book of New Testament Greek C. F. D. Moule

+++Biblical Greek (Scripta Pontificii Instituti Biblici) Maximilian Zerwick

A Grammatical Analysis of the Greek New Testament Max Zerwick (Author), Mary Grosvenor (Author)

Revelation 16:1-9, The Bowls of God’s Wrath Part 1 (The Study of the Apocalypse)

Introduction

The bowls usher in the last of God’s wrath on on unbelieving mankind. Like the trumpets, the first four are images of the ten plagues of Egypt.out in “rapid succession” as the first plague is still active at the time of the 5th plague (Pg. 292). The bowl judgements naturally separate into a 4/3 division. We will divide them into 4/2/1.

Chapter 16

     1 And I heard a loud1 voice from the temple2 saying to the seven angles, “Go and pour out the seven bowls of God’s wrath on the earth.3 

     2 And the first one4 departed and poured out his bowl on the earth,

and there became bad and evil sores5 on the people who had the mark6 of the wild beast and who worshipped his image.7

     3 And the second one8 poured out his bowl into the sea, and it became blood like the blood of a dead man9, and every living creature10 in the sea died11.12

     4 And the third one13 poured out his bowl into the rivers and the springs of water, and they became blood.14  5 I heard the angel of the waters15 saying,

     “You are righteous16, the One who is, and the One who was, the Holy One17,

          because you judged all things, 

     6 because they poured out the blood of the saints and prophets18,

          and blood has been given to them to drink, 

               they are worthy19 .”

     7 And I heard a voice from the alter20 saying21, 

     “Yes, Lord God, the Almighty,

          true and righteous are your judgements.” 

     8 And the fourth one22 poured out his bowl on the sun23 , and it was

to it to scorch the people with fire. 9 And the people were scorched by great heat and they blasphemed24 the name of God who has the authority over these plagues, but25 they did not repent to give him glory.

1 μεγάλης (loud) 

Greek: “great”.

2 In the previous chapter we see the temple opened. This time the opening of heaven does not bode well for the inhabitants below, for out come seven angels with seven plagues. This calls to mind again the seven spirits we saw earlier before God’s throne. No longer are they restrained by a forbearing God waiting for those to answer His call to repentance.

They had the plagues before one of the living creatures gave to them the bowls of God’s wrath. The judgment of God comes to fruition as foretold.

3 An allusion to Isaiah 66:6.

Isaiah 66:6 NIV 

     Hear that uproar from the city,

          hear that noise from the temple! 

     It is the sound of the LORD

          repaying his enemies all they deserve.

     We are reminded here that these bowls are poured out on earth. Sin has been removed from heaven. Satan has been cast down. The plagues follow him as they have always done.

4 Note the shift from how the trumpets passages would place ἄγγελος (angel) in the passages to here where the angels are referred to as “the first one; the second one; and so on.

5 ἕλκος (sores)

It is actually in the singular. An ἕλκος is a painful ulcer resulting from infection. Osborne*** adds that this sort of plague would have been fearsome. He goes on to say that medical supplies would be exhausted in a few days for such a world-wide disaster. The afflicted would not be able to walk, sit, or lie down without pain. (Pg. 580).

6 The mark of the beast draws its color from that dark stain of disobedience, of the rejection of God. Another mark of the beast was inflicted on the back and body of Christ, but He rose from death, giving us the way that leads to life. Those who have the seal of the Holy Spirit will live, for this is the mark of Jesus Christ.

7 An allusion to the 6th Egyptian plague in Exodus 9:9-11. Note that the plague only affects “the people who had the mark of the wild beast and who worshipped his image”. Believers, like the children of Israel in Egypt while the ten plagues were being “poured out” on the Egyptians, will be protected.

8 The TR/KJV adds ἄγγελος (angel).

9 Mounce** adds vividness to the passage by stating that the dead blood was “coagulated and rotting”. An awful state for the sea to be in! (Pg. 294).

     In the Old Testament it was emphasized that blood was the life of a creature, which pointed to the life giving blood shed by Jesus. Not drinking from the cup of His salvation means that death remains with us and will run its course to the end. The spilled blood of Able cried out to God, even as those under the temple alter cry out, “How long?”

10 ψυχὴ ζωῆς (living creature)

Greek: “life of the living” or “soul of the living”. ψυχὴ can mean both “life” or “soul”. Here, “the life of the living” refers to the living creatures of the oceans.

11 τὰ ἐν τῇ θαλάσσῃ (in the sea)

Greek: “the ones in the sea”. It is interesting to note that John turns the Greek language on it head again with this statement. This phrase modifies πᾶσα ψυχὴ ζωῆς (every living creature) which is in the feminine because ψυχὴ (life/creature/soul) is a feminine word. The problem is that τὰ (the ones) is a neuter word! It should also be feminine. As a result of this problem, many manuscripts omit τὰ. Nevertheless, we get the point in spite of the bad Greek.

12 A double allusion occurs here. 1. It is an allusion to the 1st Egyptian plague found in Exodus 7:14-21. 2. It also is an allusion to the 2nd trumpet of 8:9-8, but is more intensive here as the plague is world-wide. Osborne*** adds that the sea was the lifeblood of the Roman Empire. Food supplies and commerce would have come to a halt. (Pg. 580). Beale* believes that the every living soul that died also included humans. His argument is that ψυχὴ (soul/life) is always used for humans in the Apocalypse. This is certainly plausible as fleets of ships would have been affected. (Pg. 815).

     The sea might also be an image of creation and man, its crowning glory. I am reminded of the disciples on the sea in the midst of a storm long ago. The wind rose and waves threatened the boat, but there was one that rose and commanded the storm to cease.

13 The TR/KJV adds ἄγγελος (angel).

14 This is also an allusion to the 1st Egyptian plague and is an intensification of the 3rd trumpet.

15 Jewish thought at the time placed angels in charge of the four elements; earth, wind, fire, and water. See 7:1 and 14:18. In 1 Enoch 66, we see this:

1 And after that he showed me the angels of punishment who are prepared to come and let loose all the powers of the waters which are beneath in the earth in order to bring judgement and destruction 2 on all who [abide and] dwell on the earth. And the Lord of Spirits gave commandment to the angels who were going forth, that they should not cause the waters to rise but should hold them 3 in check; for those angels were over the powers of the waters. And I went away from the presence of Enoch.

With that said, we can’t be sure that this view is seen here. It also could point out that this particular angel was the same one who poured his bowl into the rivers. Mounce** (Pgs. 294-295) and Beale* (Pg. 817).

     Genesis speaks of God separating the waters with the expanse of the sky. Heaven and earth are divided. The restoration of creation draws closer as we witness His word fulfilled.

     Now we see an angel of the waters give praise God and extol just judgment that comes from His righteousness.

16 The TR adds Κύριε (Lord).

17 The phrase καὶ ὁ ἐρχόμενος (and the one who is coming) is removed here just like it was removed in 11:17 at the Seventh trumpet! The future in now here. The TR/KJV removes ὁ ὅσιος (the Holy one) and adds ὁ ἐσόμενος (the one who will be).

18 We see the reason why these judgements are being poured out on the unbelievers of the earth. It is because the unbelievers have “poured out” or killed God’s people; the believers! This would have been as a wonderful turn-around for the suffering believers of the seven churches! This passage also links back to the prayers of the the believers who cried “How long?” in their prayers to God for recompense in 6:10.

     Jesus said He did not come to judge but to save the world. It is His word that judges. Those that do not place their faith in Him are already judged by their works. Those who do not accept the pouring out of His grace and Spirit will receive the pouring out of the bowls filled with the drink of the dead.

19 In other words, the unbelievers deserve what they are getting in these judgements. This also is in contrast to 3:4 where the members of the church in Sardis who are worthy to walk with God in white clothes.

20 Καὶ ἤκουσα τοῦ θυσιαστηρίου (And I heard a voice from the alter)

Greek: “And I heard from the alter”, “And I heard of the alter”, or just simply “And I heard the alter”. Since it is unlikely that the alter itself spoke, then we must conclude that there was a voice from the alter. Interesting enough, copyist(s) also had trouble with the phrase as the TR/KJV has καὶ ἤκουσα ἄλλου ἐκ τοῦ θυσιαστηρίου (and I heard another from the alter). In this case, the TR indicates that the voice belongs to an angel. Another (ἄλλου = another someone/something of the same kind) would have to refer back to the angel of verse 5.

21 There is debate as to who the voice from the alter belongs. If one follows the TR/KJV, then it is an angel. One must keep in mind that we are dealing with figurative language throughout the Apocalypse. This passage may point back to 6:9 where the saints cry out for vengeance from under the alter. Osborne*** (Pg. 585) sees the angel that presented the prays of the saints to God on the alter in 8:3-5. Mounce** sees the voice as representing the corporate testimony of the martyred saints and their prayers. (Pg. 296).

     Whoever speaks from the alter follows after the angel of the waters has spoken, and agrees that the judgment of God is righteous and true. This may indicative of the unity and agreement of all that reside in the kingdom of God.

22 The TR/KJV adds ἄγγελος (angel).

23 This plagues doesn’t follow the Egyptian plagues.

24 or “to speak against”. This could mean a couple of things: 1. The unbelievers “spoke against” God because they knew he was judging them, or 2. they continued to “speak against” God in worshipping the dragon and the wild beast. Beale* thinks that the blasphemies here are denials that the punishments are from God. (Pg. 823).

     The name of God represents God, our understanding of Who He is as He revealed. All that is encapsulated in the Incarnation of His Son. The Word is spoken and that Word is life. Speaking something else is rejecting the name by which salvation is given. Forgiveness and life lies in no other way, but the way God has provided.

25 καὶ (but) 

Greek: “and”.

Abbreviations

NT = New Testament 

OT = Old Testament 

ESV = English Standard Version 

NASB = New American Standard Bible

NIV = New International Version

KJV = King James Version 

TR = Textus Receptus (A late Byzantine Greek text of the NT. A 

predecessor of the TR was used in the translation of the KJV) 

LXX = Septuagint (Greek translation of the OT)

Bibliography

The Greek New Testament with Greek-English Dictionary B. Aland (Editor), K. Aland (Editor), J. Karavidopoulos (Editor), B. M. Metzger (Editor), C. M. Martini (Editor)

(BDAG) A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition Walter Bauer (Author), Frederick William Danker (Editor)

A Textual Commentary on the Greek New Testament Bruce M. Metzger

(Kittel) Theological Dictionary of the New Testament (VOLUMES 1-10) Gerhard Kittel (Editor), Geoffrey W. Bromiley (Translator)

*The Book of Revelation: A Commentary on the Greek Text (New International Greek Testament Commentary (Grand Rapids, Mich.).) G. K. Beale

**The Book of Revelation (The New International Commentary on the New Testament) Robert H. Mounce

***Revelation (Baker Exegetical Commentary on the New Testament) Grant R. Osborne

+Greek Grammar Beyond the Basics Daniel B. Wallace

++An Idiom Book of New Testament Greek C. F. D. Moule

+++Biblical Greek (Scripta Pontificii Instituti Biblici) Maximilian Zerwick

A Grammatical Analysis of the Greek New Testament Max Zerwick (Author), Mary Grosvenor (Author)

Revelation 15, The Angels with the Last Plagues (The Study of the Apocalypse)

     1 And I saw another sign1 in heaven, great and marvelous: seven angels having the last seven plagues, because in them, the God’s wrath was complete2.

     2 And I saw something like a sea of glass3 mixed4 with fire5, and the ones who were victorious6 over7 the wild beast and over his image and over the number of name stood on the sea of glass8 holding harps for God9.  3 And they sing the song of Moses10, the slave of God, namely11 the song of the lamb saying,

     “Great and marvelous are your deeds12 

          Lord God, the Almighty.

     Righteous and true are your ways13, 

          The king of the nations14.

     4 Who will never15 be afraid of you Lord, 

          and will glorify your name?

     Because you alone are holy. 

          For all the nations will come

     and will worship before you, 

          because your righteous acts have been revealed.”

     5 And after these things, I looked, and the temple of the tabernacle of the testimony was opened in heaven16, 6 and the seven angels [who] had the seven plagues came out of the temple wearing17 clean, bright linen and and a golden belts wrapped around their chest. 7 And one of the four living creatures gave to the seven angels seven golden bowls full of God’s wrath who lives forever18. 8 And the temple was filled with smoke from the glory of God and from his power. No one was able to go into the temple until the seven plagues of the seven angels were completed19.

1 sign

This is a reminder that we are viewing a message that is wrapped in the visual language of the Old Testament used to communicate truths about what God is doing and will be doing. While the imagery draws from the past, it speaks of things to come, and reassures us us of God’s promises.

2 The last of the judgements of the earth end here. It is fitting that there are seven. The last judgements will be complete as they usher in the very last days.

3 This points back to 4:6 where John sees “a glass sea like crystal before the throne.”

     It conveys the idea of purity and peace, the rest of God. This had to have been what it was like in the Garden of Eden before it was spoiled by disobedience.

4 μεμιγμένην (mixed) 

Greek: “having been mixed”.

5 Osborne*** see the fire here as another sign of God’s judgements. (Pg. 562). Beale*, on the other hand, sees this a reference to the Red Sea because Jewish exegetical tradition depicted the Red Sea as becoming a “sea of glass”. He also states that the fire is a sign of Judgement. (Pg. 789).

     The sea of glass could be representative of earth mixed with the fire of Judgement. It is on earth where the battle with the beast takes place, and the fire from the alter is cast upon the earth. It is here that the nations ride the waves of waters troubled and cursed with the wine of Babylon.

6 τοὺς νικῶντας (who were victorious) 

Greek: “the ones who conquer”.

     Victory is found only through the Lamb.

7  ἐκ (over)

Greek: “from” or “out of”.

     Our victory over the wild beast, in the name of the Son, transfers us from the world to the kingdom of God.

8 Note that the martyred saints are standing on the sea of glass. Since we know from 4:6 that this sea was before the throne, we can see that these saints are also before the throne. Osborne*** (Pg.561).

     This might speak of the new creation which is to come.

9 τοῦ θεοῦ (for God)

This can be translated a few ways: 1. A genitive of source, which would have the harps given to them by God, 2. An objective genitive, which would have the harps being played for God, and 3. a possessive genitive, which would have the harps belonging to God. Since the playing of the harps accompany the singing of a song to God, then the playing of the harps are also for God. Osborne*** sees the objective genitive as well. (Pg. 563). Mounce** on the other hand, sees this as “harps of God”. (Pg. 286).

     Again, the future is foreshadowed by the past.  The relevance of the Old Testament continues to manifest itself in the New Testament.  The Word of God is comprised of both.

10 The Song of Moses links the bowl judgements with the ten plagues of Egypt just as the trumpet judgements were based on the Egyptian plagues. In the OT, the Song(s) of Moses are found in Exodus 15:1-19 and Deuteronomy 32.

     Again, the future is foreshadowed by the past. The relevance of the Old Testament continues to manifest itself in the New Testament. The Word of God is comprised of both.

11 καὶ (namely) 

Greek: “and”.  There is only one song that is sung.  It is Moses’ song as well as the lamb’s song.

     This points to the cohesion and purpose in Scripture.

12 Echoes both Psalms 111:3 and Deuteronomy 28:59-60. Osborne*** (Pgs. 564-565).

In Deuteronomy 28:59 LXX, the very same words are used to describe the plagues.

πληγὰς μεγάλας καὶ θαυμαστάς (great and marvelous plagues)

Here:

μεγάλα καὶ θαυμαστὰ (great and marvelous)

The only differences are the forms: feminine in Deuteronomy because “plagues” is feminine and neuter here because “deeds” is neuter.

13 Echoes Deuteronomy 32:4.

14 The TR replaces τῶν ἐθνῶν (of the nations) with τῶν ἁγίων (of the saints).

15 οὐ μὴ (never) 

Greek: “not not”. The double “nots” is emphatic, thus “never”.

16 Beale* states that like 11:19, the opened temple signifies that God is appearing to execute judgements. In this case, the final judgements. (Pg. 802).

     Opening of the temple takes back to the throne room. Remember that God’s throne is in the midst of the living creatures. Before the throne were seven spirits.

     The seven angels are clothed as priests of Israel. They receive the bowls of God’s wrath from one of the living creatures, which could be a sign of Israel. There were four divisions that camped in the wilderness with the Tabernacle in the desert.

17 ἐνδεδυμένοι (wearing) 

Greek: “having been clothed”. This is the first time this word is used in

the Apocalypse.

18 εἰς τοὺς αἰῶνας τῶν αἰώνων (forever) 

Greek: “into the ages of ages”.

19 There tend to be three reasons as to why no one could enter the temple: 1. The temple is closed because there is no longer a place for intercession, either for divine mercy for the nations (Mounce** Pg. 290) or for vindication and vengeance for the nations (Beale* Pg. 807), 2. No one can approach God until his wrath is completed, 3. The temple is closed due to God’s glory and power. Osborne*** see the last two. (Pg. 572).

     In the Old Testament, the temple was the place of sacrifice for sins and atonement of God’s people. God’s wrath is here poured out on those who cling to their sin and do not seek Him. Since they do not accept the grace and mercy of Jesus Christ, they are judged in light of the Law. The Law did not disappear when Christ came. He fulfills the Law and offers the liberty that arises from faith in His grace.

     The saints worship before God in the temple built in three days. What Christ opens cannot be shut and what He closes cannot be opened.

Abbreviations

NT = New Testament 

OT = Old Testament 

ESV = English Standard Version 

NASB = New American Standard Bible

NIV = New International Version

KJV = King James Version 

TR = Textus Receptus (A late Byzantine Greek text of the NT. A 

predecessor of the TR was used in the translation of the KJV) 

LXX = Septuagint (Greek translation of the OT)

Bibliography

The Greek New Testament with Greek-English Dictionary B. Aland (Editor), K. Aland (Editor), J. Karavidopoulos (Editor), B. M. Metzger (Editor), C. M. Martini (Editor)

(BDAG) A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition Walter Bauer (Author), Frederick William Danker (Editor)

A Textual Commentary on the Greek New Testament Bruce M. Metzger

(Kittel) Theological Dictionary of the New Testament (VOLUMES 1-10) Gerhard Kittel (Editor), Geoffrey W. Bromiley (Translator)

*The Book of Revelation: A Commentary on the Greek Text (New International Greek Testament Commentary (Grand Rapids, Mich.).) G. K. Beale

**The Book of Revelation (The New International Commentary on the New Testament) Robert H. Mounce

***Revelation (Baker Exegetical Commentary on the New Testament) Grant R. Osborne

+Greek Grammar Beyond the Basics Daniel B. Wallace

++An Idiom Book of New Testament Greek C. F. D. Moule

+++Biblical Greek (Scripta Pontificii Instituti Biblici) Maximilian Zerwick

A Grammatical Analysis of the Greek New Testament Max Zerwick (Author), Mary Grosvenor (Author)