Revelation of John 15
Summary for Rev 15:1-8: 15:1–16:21 a The third and final cycle of seven judgments (see study note on 6:1–16:21) is introduced with a vision of God’s victorious people singing a hymn of praise (15:2-4 b). Then a scene of the Temple is presented (15:5-8 c), from which angels emerge bearing the bowls of God’s judgment upon the earth (16:1-21 d). 15:1 e This cycle of seven last plagues (15:1–16:21 f) brings God’s wrath against his enemies to completion (see 16:17 g; Amos 1–2 h; Rom 1:18–2:16 i). Revelation returns later to the subjects of God’s wrath (Rev 19:15-21 j).15:2 k The glass sea mixed with fire symbolizes victory through testing. Those who had been victorious over the beast (see 13:1-8 l, 15-18 m) hold harps that represent ultimate peace. Their place on the glass sea (cp. 4:6 n) symbolizes their endurance in the fire of persecution (cp. Ps 66:12 o; Isa 43:2 p; Dan 3:8-30 q).
Summary for Rev 15:3-4: 15:3-4 r The song of Moses and the Lamb signifies that God’s will is united in the old and new covenants. 15:3 s The Lord God, the Almighty (see also 1:8 t; 4:8 u; 11:17 v; 16:7 w; 19:6 x; 21:22 y): For persecuted Christians, the message that God is all-powerful provides great comfort and security.
• The truth that God is also just and true is the foundation of human integrity in the midst of a confused, unjust, and dishonest world.
• God is the supreme, universal King of the nations, not a localized deity attached to one nation or to a human monarch with limited authority.
15:4 z Who will not fear . . . and glorify your name? This rhetorical question (cp. Jer 10:7 aa) assumes that only a fool would fail to do so (cp. Rev 14:7 ab; 16:9 ac; see Pss 14:1 ad; 53:1 ae).
• God alone is holy: See Rev 16:5 af; Lev 11:44 ag; 1 Pet 1:16 ah. God’s holiness is the basis for our worship and salvation.
• All nations will ... worship: Some will be forced to acknowledge God (cp. Phil 2:10-11 ai), but all will recognize that God’s deeds and judgments have been revealed and are righteous and just.
Summary for Rev 15:5-6: 15:5-6 aj God’s Tabernacle implies God’s presence (see John 1:14 ak); even the plagues have their source in God’s presence. Christ’s sacrifice (Matt 27:51 al; Mark 15:38 am; Heb 6:19-20 an; 10:19-20 ao) removed the veil between God and humanity (see Exod 26:31-35 ap; Lev 16 aq). Now those who do not belong to Christ experience the full force of God’s presence (see Rev 20:11-15 ar; Isa 13:4-12 as; Zeph 2:1-3 at; Mal 3:2-3 au).
• white linen: Linen, a symbol of purity, was also worn by the priests when performing their duties (see Exod 28:39-43 av; Lev 16:4 aw, 23 ax; see also Ezek 9:2-3 ay; Dan 12:6-7 az). The function of these angels is not intercession; they are agents of judgment. The linen therefore represents the purity and justice of God’s judgment.
• The gold sashes across their chests probably symbolize their divine mission as ministers of justice on God’s behalf (cp. Rev 1:13 ba).
15:7 bb the four living beings: See 4:6-8 bc.
• a gold bowl: These bowls are probably like the offering pans that were used in ancient worship (see Exod 37:16 bd).
15:8 be The Temple was filled with smoke as a symbol of God’s glory and power (Isa 6:4 bf; see Exod 19:16-18 bg; 40:34-35 bh; 1 Kgs 8:10-13 bi).
Revelation of John 16
Summary for Rev 16:1-21: 16:1-21 bj These seven bowls filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!” is shouted from God’s throne (16:17 bk; cp. John 19:30 bl). 16:1 bm The mighty voice probably belongs to God (also in 6:6 bn; 9:13 bo; 16:17 bp; 18:4 bq; 19:5 br; see Isa 66:6 bs).16:2 bt The malignant sores are reminiscent of the sixth plague of Egypt (Exod 9:9-11 bu).
• mark of the beast: See Rev 13:13-17 bv; 14:9-10 bw.
Summary for Rev 16:3-4: 16:3-4 bx The plagues of the second and third bowls are similar to the first plague of Egypt (Exod 7:17-21 by). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19 bz).
Summary for Rev 16:5-6: 16:5-6 ca the angel who had authority over all water: Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16 cb; 9:21 cc; 10:13 cd, 21 ce; 12:1 cf; Luke 1:19 cg, 26 ch; see also 1 Enoch 66:1-2). This angel confirms these judgments as coming from God, who is both just and holy.
16:6 ci Punishment of God’s enemies is a just reward because they killed God’s holy people and prophets. Because they have shed ... blood, they must drink ... blood. The principle of lex talionis (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23 cj; 11:18 ck; 14:13 cl; 18:6 cm; 20:12 cn, 13 co; 22:12 cp).
16:7 cq I heard a voice from the altar: The antiphonal response to the angel’s proclamation (16:5-6 cr) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.
Summary for Rev 16:8-9: 16:8-9 cs The fourth ... bowl is unlike any of the plagues of Egypt or the earlier seals or trumpets.
• Everyone was burned: Contrast 7:16 ct. Yet the recipients of this judgment refused to repent or give God glory (see 9:20-21 cu; 16:11 cv; cp. 14:6-7 cw); they even cursed the name of God.
Summary for Rev 16:10-11: 16:10-11 cx the throne of the beast: John might be alluding to Rome, the political power of his time. Built on seven hills (17:9 cy), Rome’s empire spanned the sea (13:1 cz) and ruled the world (13:7 da).
• plunged into darkness: Similar to the ninth plague of Egypt (Exod 10:22 db) and to the fourth trumpet (Rev 8:12 dc).
• ground their teeth [literally gnawed their tongues] . . . cursed the God of heaven: Both pain and hostility motivated these responses to punishment (cp. Matt 8:12 dd; 13:42 de, 50 df; 22:13 dg; 24:51 dh; 25:30 di; Luke 13:28 dj).
16:12 dk The Euphrates, the largest river in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up, it would allow kings from the east to move their armies westward (cp. 9:13-16 dl). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.
Summary for Rev 16:13-14: 16:13-14 dm Three agents of deceit, evil spirits in the form of frogs, represent the demonic role of the evil trinity. Although the powers of evil battle against the Lord, it is God the Almighty, not any evil power, who is in control.
16:15 dn Readers are warned to look because the Lord will come as unexpectedly as a thief (see also 3:3 do; Matt 24:43 dp; 25:13 dq; 1 Thes 5:2 dr; 2 Pet 3:10 ds). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing and will find themselves naked (see Matt 22:11-13 dt). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2 du), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18 dv).
16:16 dw The name Armageddon (or Harmagedon) is probably derived from Hebrew har (“mountain,” “hill”) plus Megiddo, which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15 dx). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site became known as a bloody battlefield. It was here, for instance, that Pharaoh Neco, on his way to fight the Assyrians, killed Josiah (2 Kgs 23:29 dy). Armageddon thus became a symbolic term epitomizing the final conflict between God and the forces of evil.
16:17 dz When the seventh ... bowl is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!” Jesus uttered these same words from the cross when he had finished his work (John 19:30 ea). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.
Summary for Rev 16:18-20: 16:18-20 eb The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14 ec; 11:13 ed). They also foreshadow the final judgment (20:11-15 ee) when the earth will be dismantled to make way for the new creation (21:1 ef; cp. Isa 45:2 eg; Rom 8:19-22 eh).
16:21 ei Despite the severity of these plagues, the people of the world again cursed God rather than recognizing his reason for the judgments (see 9:20 ej; 16:9 ek, 11 el).
• The terrible hailstorm is a reminder of the seventh plague on Egypt (Exod 9:23-24 em).
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