Revelation 15: 1 – 8
Okay, You’re Up
1 Then I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues, for in them the wrath of God is complete. 2 And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark and over the number of his name, standing on the sea of glass, having harps of God. 3 They sing the song of Moses, the servant of God, and the song of the Lamb, saying: “Great and marvelous are Your works, Lord God Almighty! Just and true are Your ways, O King of the saints! 4 Who shall not fear You, O Lord, and glorify Your name? For You alone are Holy. For all nations shall come and worship before You, for Your judgments have been manifested.” 5 After these things I looked, and behold, the temple of the tabernacle of the testimony in heaven was opened. 6 And out of the temple came the seven angels having the seven plagues, clothed in pure bright linen, and having their chests girded with golden bands. 7 Then one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever. 8 The temple was filled with smoke from the glory of God and from His power, and no one was able to enter the temple till the seven plagues of the seven angels were completed.
It is noteworthy that before each vision dealing with activities on earth there is an assurance that God’s people are well catered for. The seven seals (chapter 6) are preceded by the vision of Heaven. Some people try to insult us by saying that we have our heads in the clouds. To that remark, I say thank you very much.
The seven trumpets (chapter 8-9) are preceded by the sealing of the people of God and the heavenly multitude (chapter 7). The attacks on the two witnesses are preceded by the measuring of the Temple (chapter 11). The attacks of the monster and the beast (chapters 12-13) are preceded by the victory cry with respect to the redeemed and by the deliverance of the woman (12.10-11, 14-16). The judgment of the world is preceded by the gathering of the redeemed on the heavenly Zion (chapter 14). Now again, before the outpouring of the bowls of wrath, we have a picture of the redeemed (15.2-4).
15.1 ‘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.’
The seven plagues are the last to be described not the last chronologically, for the seven seals and the seven trumpets which run parallel to them also involved the wrath of God. They are the last because they sum up God’s judgments.
The idea of the wrath of God is applied to the final judgment, ‘the day of wrath’ It is not anger as we know it but righteous anger like the anger of The Lord Jesus, which is a righteous response to the awfulness of sin, the sign of an antipathy to sin. In His holiness God must react against sin.
He did it first by offering a way of redemption and providing a means of ‘propitiation’ through The Precious and Holy Lamb of God, our Lord Jesus Christ and His death on the cross, which was a way of righteously dealing with sin while forgiving the sinner, but for those who refuse that way His wrath against sin means that He must ultimately deal with sinners, first by attempts to make them consider their ways, and then in final judgment.
Please note the statement of ‘Another sign in heaven, great and marvelous’, We have seen the sign speaking of the true people of God, we have seen the sign of the Evil One who seeks to destroy God’s handiwork, now we see the sign of God’s response to that evil, seven angels having the seven plagues which finalize God’s program of wrath against sin. But before these are emptied we must see the safety of the redeemed.
Chapter 14:1-20 seemed to describe the consummation of all things, ending with the fury of the Battle of Armageddon. But now John will go back and describe God’s judgment in more detail. This idea of stating and re-stating in more detail is common with prophecy and with Hebrew literature in general. As is the plan of the prophet, he reviews, he recapitulates, and he enlarges upon the scene he has already sketched.” Remember, we already “saw the end” in chapter 6:12-17. Then John took us over the same material in greater detail again. This reminds us that Revelation is not strictly chronological in its arrangement.
I believe that these seven angels have been the 7 which were introduced to us starting in chapter 1. For throughout all of these angels existence I believe that these 7 have been held in reserve to do just these assigned tasks.
We all love, well most of us sport loving people do, that is, think in terms of being called upon to do something special. You might dream that you are on the baseball team and it is the last inning with the bases loaded and the coach looks down the bench and says to you – you’re up!
This is what I think is happening in heaven. These seven angels have been witnessing all that has gone on in the earth. They have seen all the wickedness of man against their Creator. And now they are ‘up’. They are to poor out without restraint all the wrath of God upon the unrepentant earth dwellers. Like the trumpet judgments in chapter 9, the final expression of God’s wrath is characterized as "plagues."
This idea is also in Leviticus 26:21 : Then, if you walk contrary to Me, and are not willing to obey Me, I will bring on you seven times more plagues, according to your sins. These seven last plagues are God’s judgment on a disobedient and contrary world.
Please notice the statement ‘Which are the last’ defines the limits and nature of these plagues. Last connects the seven plagues with the trumpet judgments of Revelation 8-11. There is no basis to connect the seven seals with the trumpet and bowls as wrath of God. Equally last suggests something previously. Therefore, there is no basis for those who attempt to define the bowls as the wrath of God, but not the trumpets. Ample evidence demonstrates the opposite is true. Revelation 22:18 states, "…God will add to him the plagues which are written in this book…." The plagues of this book are defined in Revelation 16:1 and 9:20.
15.2 ‘And I saw as it were a glassy sea mingled with fire, and those who came victorious from the beast, and from his image, and from the number of his name, standing by the glassy sea, having harps of God.’
The sea of glass was before God's throne in Rev. 4:6. "And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind."
John was seeing the same crystal platform, but now it was mixed with the fire of God's judgment. The ancient Greek word for on (epi) can mean on, over or beside. Many believe that in the “architecture” of heaven, the sea of glass is a physical representation of the Word of God, connecting to the idea of the tabernacle’s laver and the washing of water by the word (Ephesians 5:26). Perhaps we could say that these saints are “standing on the Word.”
The victory over the beast has been won through faith in Christ and refusal to submit to the Antichrist. These are the Tribulation Martyrs who are rejoicing over the victory they have won. The harps indicate they are rejoicing and singing praise to God. These believers are rejoicing because their prayers for God's vengeance on their persecutors are about to be answered.
Here John is declaring that what is to follow need not disturb God’s people for their future is secure. Whether it be persecution at the hands of Roman emperors, or persecution by others who are like-minded, they may know that when it has been accomplished they will be able to put their seal of approval on what God has done. The solid glassy sea reminds us that for them daily washing from earthliness is no longer required. Thus the water of the sea is solidified. It is pure glass referring to the holiness which the people of God now enjoy. It is seen as mingled with fire another symbol of holiness. Now they are in Heaven His people no longer need the water of washing nor the fire for refining.
The sea of fire can also be seen as in direct contrast with the lake of fire, the destructive fire which destroys the wicked (19.20), the one refers to eternal joy and bliss, the other to eternal judgment and destruction. They represent two aspects of the holiness of God. The one represent the joy of holiness received and enjoyed in the presence of God. The second equals the response of holiness to the sinfulness of the unrepentant.
Those who are overcomers, overcoming the claims of the world beast and not entangled in his snares, are there with harps of God in their hands. Harps speak of worship, and joy and victory. That they are harps of God demonstrates a gift of special affection. They are His gifts. Their rewards have begun.
This image of the redeemed playing harps is probably the source of many modern depictions, in cartoons and in the public imagination, of humans becoming angels and playing harps all day long as their principal occupation in heaven.
15.3-4 ‘And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, “Great and marvelous are your works, Oh Lord God, the Almighty. Righteous and true are your ways, you King of the Ages. Who shall not fear, Oh Lord, and glorify your name? For you only are holy. For all the nations shall come and worship before you, for your righteous acts have been fully revealed”.’
The image in its context has a very serious purpose. John identifies the new song as the song of Moses the servant of God and the song of the Lamb (v. 3). Quite clearly, it is not a song about Moses or about the Lamb, but the song of both jointly about the Lord God Almighty, celebrating the power and justice of the God of Israel and "King of the nations" and introducing the last series of God's righteous judgments.
There are two songs here combined in one, the song of Moses and the song of the Lamb. The song declares that just as the sign depicting the seven plagues (v.1) was great and marvelous, so are God’s works great and marvelous (v.4). Thus the works include His works of judgment. Here, after they have taken place, they have the approval of God’s redeemed people.
The exclamation, "just and true" reflects the Old Testament truth that all of God's works are true and His ways just. In the book of Hosea 14 verse 9. "Lord God Almighty" celebrates God's omnipotence, essential to the triumphant power of the last judgments and appears frequently in Revelation. This name just tells us of His overwhelming power.
The song of Moses (Deuteronomy 31.30) is described in Deuteronomy 32. It is a song celebrating the One Who Is The God of faithfulness, just and right. His work is perfect and His ways are justice (v.4) in spite of His people’s unfaithfulness and failure (v.5). But then, after a catalogue of their failure, it declares that He kills, but He makes alive. He wounds, but He heals (v.39) and He avenges the blood of His servants and makes expiation for His people (v.43). This deliverance is what God indeed has wrought, as witness those gathered here, and this judgment is what He is about to carry out. Thus this song epitomizes the song of Moses.
The song in Exodus 15 is nowhere called the song of Moses. That was the song of redeemed Israel.
The fact that it is also called the song of the Lamb shows that these words refer to Him. He is the Lord God, the Almighty, Whose ways are marvelous, true and righteous. He is the One to be feared and glorified. He is the Holy One before Whom the nations will worship (5.9). He is the One Whose mighty acts have been revealed, in, for example, the opening of the seals and the cleansing of His people. He is the One Who Is Great and Marvelous, the King of the Ages, the Eternal King.
15.5-6 ‘After these things I saw, and the Temple of the Tabernacle of the Testimony in Heaven was opened, and there came out from the Temple the seven angels that had the seven plagues, arrayed with precious linen, pure and bright, and girded about their chests with golden girdles.’
‘After these things’ does not mean ‘chronologically following’ except from John’s point of view (compare 7.1). It means he saw one thing, and then moved on to the next.
‘The seven angels are girded in such a way as to suggest a priestly function. The golden girdle is like that worn by the Son of Man in 1.13. Priests were responsible for guarding the book of the Law (Deuteronomy 17.18), teaching the Law (Malachi 2.7) and acting as judges in some cases (Deuteronomy 17.8-9). They are the messengers (the word also means ‘angels’) of the Lord of Hosts (Malachi 2.7). Thus we are to see these angels as acting as priests and messengers of God in condemning, and meting out punishment to those who have broken God’s law and refused to repent.
15.7-8 ‘And one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever. And the Temple was filled with smoke from the glory of God and from his power, and no one was able to enter into the Temple until the seven plagues of the seven angels should be finished.’
The four living creatures are regularly involved in activities which further God’s judgments. They are concerned for the purity of creation. They were guardians of the throne of God. They command the four horsemen in Revelation 6. Here another hands to the angels the seven bowls of wrath.
Golden bowls were used in the Temple worship and belonged to the altar. Here they are in contrast to the golden bowls which held the prayers of God’s people as we read in chapter 5. An angel took fire from the altar and cast it on the earth before the blowing of the seven trumpets as an act of activating the prayers of God’s people which chapter 8.3-5 detailed to us. It is an indication of the seriousness of the plagues that each is preceded by a pouring out from a bowl from the Temple.
As the seven angels receive seven golden bowls filled with the wrath of God from one of the four living creatures (v. 7), John sees the sanctuary filled with smoke from the glory of God and from his power, so that no one could enter the temple until the seven plagues of the seven angels were completed (v. 8). This description evokes the scene in the desert after the Exodus, when "Moses could not enter the Tent of Meeting because the cloud had settled upon it, and the glory of the LORD filled the tabernacle" (Ex 40:35). The seven plagues to follow (16:1-21) will reenact several of the Exodus plagues on Egypt, but because these are the last plagues (v. 1), the order of the Exodus events is reversed. John sees the glory of God in the tabernacle of the Testimony first, and after that the plagues, sent not to free God's people from slavery (the redeemed are already free), but as a last effort to bring the earth's inhabitants, like Pharaoh, to repentance.
‘And the Temple was filled with smoke from the glory of God and from His power and no one was able to enter into the Temple until the seven plagues of the seven angels should be finished.’ The Tabernacle and the Temple were covered with or filled with a cloud when the glory of God was revealed, but it was at the giving of the Law at Mount Sinai that the glory of the Lord was hidden by smoke (Exodus 19.18), and in the vision of Isaiah when he saw in the Temple the Lord in His glory (Isaiah 6.4), when a purging from sin was necessary and judgment was to be announced. As mentioned above these seven angels are closely connected with pouring out punishment for the breaking of the Law given at Mount Sinai. The world is still under His Law. Thus it is smoke that hides the glory of the Lord, not cloud, for He is dealing in judgment with regard to His Law.
‘No one was able to enter into the Temple until the seven plagues of the seven angels should be finished.’ Does this exclusion refer to God’s people or to all the inhabitants of Heaven? The latter seems unlikely in that the living creatures are His constant companions under all circumstances, even in the Holy of Holies. In Exodus 40.35 we are told that Moses was not able to enter the Tent of Meeting when the cloud abode on it and the glory of the Lord filled the Tabernacle, and in 1 Kings 8.10-11 the priests were excluded when the cloud filled the House of the Lord because the glory of the Lord filled the House.
It is interesting, however, that no example is given of anyone entering the Temple from before the blowing of the seven trumpets (8.3-5) until the final judgment (11.19; 14.15-17). And the seven angels are previously described as leaving the Temple as priests (15.6). Thus it may be that in the glory of His holiness and power even the beings of Heaven are excluded from His presence while His wrath is being poured out, apart from the living creatures. Under this interpretation the ministry of the heavenly beings in the Temple is thus now seen as completed and is no longer required. From the moment when the prayers of God’s people were seen as heard, to the final fulfillment of the resulting judgment, no further priestly function is required in Heaven.
The destiny of the world is fixed and the seven angels’ ministry is now to pour out His judgments on the world.
