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Revelation (15:1-8) God Intervenes Part 5

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John Fok

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Nov 8, 1997, 3:00:00 AM11/8/97

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Revelation (15:1-8) God Intervenes Part 5

Hello,

The same passage can be found at:
http://home.hkstar.com/~johnfok1/Revelation/9GodIntervenes.htm

7. PRELUDE TO THE SEVEN LAST PLAGUES (15:1-8)

Chapter 15 is introductory and prepares the reader for the execution of the
judgments described in chapter 16. They are first described as the seven
last plagues and then as seven bowls full of the wrath of God (15:7; 16:1).
These seven plagues will chronologically bring to an end the ordered events
of the Tribulation judgments in a dramatic crescendo. The plagues described
here are extremely severe and occur in rapid succession, which adds greatly
to their severity. The plagues are culminated by the return of the Lord
Jesus Christ and the final phase of Armageddon. The purpose of chapter 15 is
a vindication of God's holiness. It shows these judgments stem from the
holiness of God and the perfection of His plan. Under the three figures of
God's final judgment--the cup of wine (14:10), the harvesting of the earth
(14:14-16), and the vintage (14:17-20), chapter 14 has anticipated what is
now more thoroughly developed under the symbolism of the seven bowls.

Remember, the seven plagues and seven bowls used in this chapter refer to
the same judgments. The use of different terms is designed to display the
different aspects and character of these last judgments. They are
plague-like calamities, and each is poured out suddenly, all at once as the
contents of a bowl when it is turned over.

Chronologically speaking, remember that we are first given a graphic
description of six seals (6:1-17), but the seventh (8:1) is never described.
We are only told that when it is broken, there is silence in heaven (8:1).
The implication is that the seven trumpets come out of the seventh seal and
actually express the content of the seventh seal (8:1-9:21; 11:15-19). This
seventh trumpet takes us up to the return of Christ and includes within its
judgments the events of the seven last plagues or bowls of chapters 15 and
16, which occur rapidly at the end. The final great event is the return of
the Lord Jesus Christ in glory (19:11-21).

Again, let's not forget that chapters 10:1-11:4; 13-14; and 17:1-19:10 are
interludes and do not advance the Tribulation events chronologically. They
simply fill in the picture of the Tribulation giving important details about
key personages, events and concepts. Alan writes:

The inclusive series of bowl judgments constitute the "third woe" announced
in 11:14 as "coming soon" [see comment on 11:14]. Since the first two woes
occur under the fifth and sixth trumpets, it is reasonable to see the third
woe, which involved seven plagues, as unfolding during the sounding of the
seventh trumpet, when the mystery of God will be finished (10:7) ... These
last plagues take place "immediately after the distress of those days"
referred to by Jesus in the Olivet Discourse and may well be the fulfillment
of his apocalyptic words in Matthew 24:29. Significantly, the next event
that follows this judgment, the coming of the Son of Man in the clouds
(Matthew 24:30-31), is the same event John describes following the bowl
judgments (19:11). (Zondervan Bible Commentary, Electronic Version).

7.1 The Sign in Heaven (15:1)

John sees another sign in heaven, which he described as great and marvelous.
"Another" (allos) means another of the same kind. It is a different sign,
but with the same purpose. As seen previously, the term "sign" refers to
something that is used as a symbol to signify and teach an important truth.
Here in this scenario, the seven angels with the seven last plagues point to
God's judgment on the beast, his system, and his worshipers. The other signs
previously mentioned are those in 12:1 and 3 (Israel, the woman, and the red
dragon who is the head and source of the empire of the beast).

The sign is called "great" because of the awesome implication of these
judgments in both extent and degree. "Marvelous" means "wonderful, awe
inspiring," and shows the effect this sign had on the heart and soul of
John. It should have the same effect on us the same way as we think on the
results these plagues will have. Not only will they result in the return of
the Lord, but they also will lead to the establishment of His righteous rule
on earth when God's kingdom will be done on earth just as it is in heaven.

In the "seven angels with seven last plagues" we again see the number seven,
the number of perfection and completion. That there are seven plagues again
reminds us these judgments will accomplish a perfect and complete work on
earth to prepare its inhabitants for the return of Jesus Christ. These
plagues will demonstrate as never before the rebellious heart of man and the
character of Satan and His kingdom. In so doing, they will vindicate the
glory and holiness of God. These judgments are not vindictive, but they are
vindicative.

"The seven last plagues" is literally "seven plagues, the last ones." This
construction draws our attention to the fact these are the last of God's
judgments of this period and suggests the preceding judgments (seven seals
and trumpets) were also plagues. "Plague" is plegh, "a blow, stripe, wound,"
then a "calamity, plague," is metaphorical of divine judgment. These plagues
constitute God's wrath poured out on man in his rebellious and sinful state.
"Last" shows these are the climactic judgments, those that occur in rapid
sequence and with greater intensity. As the last judgments, they will be
concluded by the personal return of the Lord Jesus and His personal defeat
of the enemies of God and His people.

"For in them is filled up the wrath of God." This clause, introduced with
"for" explains and points us to the reason for these plagues as the last
ones.

"Is filled up." The combined force of the tense and the verb used here
stress the concept of culmination, completion. The verb is telew and means
"to complete, bring to an end" in amount, number, degree, effect or purpose.
It is in these last plagues that God's wrath finds its culmination and
accomplishes His purposes.

"The wrath of God." In the Greek language there are two words used for God's
"anger." There is orgh, "anger," which emphasizes the divine attitude toward
sin as it proceeds from the holiness of God. But then there is qumos,
"wrath," which points to the expression of God's anger or God's holiness in
action or His wrath overflowing in righteous indignation. Here we have the
last and final judgments of the Tribulation, but they will also perfectly
accomplish God's righteous purposes through this seven-year Tribulation
Period. The purposes of the Tribulation Period are as follows:

1.. As the time of Jacob's trouble. The Tribulation is first of all God's
discipline on the Jews for their willful rejection of Christ as their
Messiah and for their stubbornness. It will purge out the rebels and cause
the rest to turn to Christ (cf. Ezekiel 20:33-44; Zechariah 14:9-10).

2.. The Tribulation will bring God's judgment on the Gentiles for
anti-Semitism. It will be a strong source of motivation for men to repent
and turn to faith in Christ, and judge the rest for their unbelief and
rebellion.

3.. As to Satan the Tribulation is to demonstrate the true character and
program of Satan as the source of sin, misery, war and murder.

4.. It will demonstrate to mankind as a whole (Jew and Gentile) the true
rebellion and spiritually corrupt nature of man and the depths to which he
will go when given the chance. Remember, at this time the restraint of the
Holy Spirit who is at work today through the church, the body of Christ,
will have been completely removed. The Tribulation, without this special
restraint, will be a time of unprecedented lawlessness and unrighteousness,
which will demonstrate the failure of man and how desperately he needs the
Lord Jesus Christ.

5.. As to God and Christ it will demonstrate their absolute holiness,
grace, faithfulness to their promises, and that God is still on the throne
and He is just in his decisions against Satan and unbelieving man.

So these last seven plagues will complete these purposes as well as
bring an end to the judgments (16:9-11, 13-14, 21).

7.2 The Sea of Glass (15:2a)

The phrase "as it were" in the NASB qualifies this statement. John didn't
see a real sea, but a broad expanse like a sea of white transparent glass or
stone that has a glassy appearance and reflects an image. But why this
picture? What does this teach us?

The glassy expanse like a sea is designed to communicate the concept of the
reflection of God's glory. Perhaps also it stands as a symbol for the Word
of God and its many promises and truths that reflect God's character or
person, plan, principles, and purposes.

In 4:6 it was likened to crystal and stood for the perfect righteousness of
God (Habakkuk 1:13; Isaiah 59:2).

Here in 15:2 it is seen mingled with fire, which, as a symbol of judgment,
stands for the perfect justice of God and his actions with men.

It is also seen upholding the saints who stand firmly upon it. This reflects
the immutable faithfulness of God in His grace and love to His people
through His perfect plan of salvation in Christ. This plan, like a rock,
upholds man and brings sinful man into God's presence if he will come to God
through Jesus Christ (John 14:6).

7.3 The Saints Who Were Martyred (15:2b)

Because of the reference to the beast and his work which sets the context,
these are clearly the martyred dead of the Tribulation. They are described
as "those who had been victorious over the beast ..." The word for
victorious is nikaw and means "to be a victor, conquer, to prevail."
Biblically, the means of conquering is faith in Jesus Christ and the Word,
but this is always a victory based on the victory accomplished by the
Savior's death for us through the cross and His resurrection (John 16:33).

Nikaw, however, is used here with the preposition ek three times, one for
each of the areas of victory--the beast, his image, and his mark. Ek means
"out of, from, away from." It is used to introduce the person, place, or
thing from which a separation takes place. Here, nikaw carries the idea of
deliverance. Because of their victory in Christ, they were delivered from
the Beast, from his image, and from his mark. The three-fold repetition
emphasizes the element of victory and deliverance. These believers will find
themselves living in the sphere of the beast's power and under great
pressure to worship him, his image, and to wear his mark even to the point
of death for refusing to do so. By faith they will refuse and will come out
victorious from it all. Death is not a defeat but a glorious victory (1
Corinthians 15:54-57). This is to be contrasted with church age believers in
which Tribulation saints come out victorious from the Tribulation pressure,
church age saints are kept out and never enter (tereo ek) (see the study in
chapter 3:10).

These martyrs are seen standing on the glassy expanse. As mentioned, this
reminds us their victory and position is a result of who and what God is to
the believer as revealed in the Word. He alone can uphold us. All victory
comes from faith in the Lord and His immutable and faithful promises.
"Standing" is an intensive perfect, which emphasizes the permanence of this
position in contrast to the temporary victory that would have been theirs
had they rejected Christ and worshipped the beast.

John sees these saints holding harps of gold. This is part of their reward
as mentioned in 14:13 (a position before God, abiding in worship and praise
to God's glory). "Holding" is a descriptive present pointing to the
continuance of their worship of God. "Harps" are lyres, stringed instruments
plucked or played with a plectrum or with the fingers. It is somewhat a
combination of a mandolin, banjo and guitar. This certainly gives precedence
for the use of musical instruments in worship.

7.4 The Songs: of Moses and the Lamb (15:3-4)

These are two distinct songs. Note that "song" is mentioned two times and in
both cases it has the article which specifies two distinct songs. However,
they do seem to be harmonized into one. The Song of Moses emphasizes the
power and faithfulness of God both in Exodus 15 and Deuteronomy 32. The Song
of the Little Lamb emphasizes the redemptive work and plan of God in Christ.
It lays stress on Christ's submission to the plan of the Father. "Lamb" is
arnion, the diminutive form which is also a term of endearment. It means, "a
little lamb."

In verse 4, the question is asked, "who will not fear?" Of course, the
answer is no one! The Tribulation will not only vindicate God's holiness and
character, but it will clearly demonstrate that He is the almighty and bring
every man to his knees even though it will be too late for some to turn to
Christ.

7.5 The Sanctuary Opened in Heaven (15:5-6)

Verse 15:5

"And after these things I looked." "After these things" refers to the sign,
the seas of glass, etc. This implies an interval of time between these two
sections. John distinguished these two sections, for though their theme is
much the same (vindicating God's holiness as the cause of the Tribulation
judgments), their emphasis is different.

In the first section we saw the saints in glory praising God and fully
understanding the cause of wrath, but here the emphasis is on the divine
side which emphatically and impressively stresses the source and cause of
what is about to happen. So literally John says, "After these things I saw
and understood."

"I looked" occurs for the third time (15:1, 2, 5). The verb is oraw, means
"see and understand." John not only saw this with his eyes, but he
spiritually grasped the meaning of this vision (as should we).

God is a holy God and one of the great purposes of the Tribulation will be
to demonstrate this and to prove Satan's age-old lies are just exactly that,
lies. God is a God of love and of holiness and He must condemn the sinner
who rejects His plan of salvation in Christ. Furthermore, He is perfectly
just and righteous in rejecting the sinner who rejects His love and grace.
The complete lawlessness of the Tribulation era will demonstrate this. The
two age-old lies of Satan are:

1.. If God is truly love, He would not send His creatures to hell; and
2.. God would be unjust to do so.
"The temple" "Temple" is naos, which refers to the Holy of Holies. The
design was given to Israel in Exodus. The earthy tabernacle with the naos
was a picture and type of the heavenly place (Isaiah 6:2f). Today the
believer's body is called the naos (1 Corinthians 6:19) because God the Holy
Spirit Himself dwells within every believer. Within the earthly counterpart
of the Holy of Holies was the ark over which the shekinah glory,
representing God's presence, hovered. Naos stands for the very abode of God
and His personal presence.

"Of the tabernacle of the testimony." Literally, "the tabernacle, the one of
witness." The whole tabernacle was a testimony and witness to the grace plan
of God in Jesus Christ. However, of special importance here is the witness
of the Ark of the Covenant, which was within the naos (Revelation 11:19).
Note the following points regarding the Ark of the Covenant:

1.. The ark stood for the divine presence of God. It is here the glory of
God's presence hovered over the mercy seat of the ark and from whence God
would commune with Israel (Exodus 25:17-22; 30:6; Leviticus 16:2; Numbers
7:89; 2 Kings 19:15; Psalm 80:1).

2.. By its contents, the ark stood for God's faithfulness. It contained:
(a) the law or the tables of stone, which represented the whole law and
guided the people as a way of life and pointed them to Messiah; (b) Aaron's
rod that budded, which portrayed resurrection and God's choice of leaders;
(c) the pot of manna, which portrayed the person of Christ and God's daily
provision, but it also taught them happiness comes only from the Lord and
not the details of life (Deuteronomy 8:3; Matthew 4:4).

3.. The ark stood for God's holiness, grace, and love through the tables
of stone within, the cherubim above and on either side of the top of the
ark, and by the mercy seat, which formed a lid for the ark. But how? The
tables of stone declared the perfect holiness of God and demonstrated the
sinfulness of man since no man is able to keep the law. The law declared man
a sinner and cut off from God. The sprinkling of blood by the high priest on
the mercy seat (under or in front of the cherubim) showed that God's
holiness could only be satisfied by the shedding of blood. This foreshadowed
the person and work of Christ on the cross as did the whole ritual of the
tabernacle, priesthood, and the sacrifices (cf. Acts 7:44; Exodus 32:15;
38:21; Numbers 1:50, 53; 17:7-10; Exodus 16:33; Hebrews 9:1-5).

John saw that the temple in heaven "was opened." In front of the Holy of
Holies was a large curtain, a veil, which separated the Holy Place from the
Holy of Holies. The high priest could only go into the Holy of Holies only
once a year and then only after proper sacrifices. He went in with blood to
sprinkle over the mercy seat signifying the way into God's presence was not
yet open (Hebrews 9:7-8). When Christ died on the cross one of the things
accomplished was the tearing of that veil in the temple from top to bottom,
signifying the way had been opened and the work complete (Mark 15:38). It
signified the barrier, those things that separate man from God, had been
removed--sin, the penalty of sin or death, and man's absence of spiritual
life and righteousness.

Today man can have access into the very presence of God through the person
and work of Jesus Christ (Ephesians 2:4-6, 11-18; 3:12). However, today and
also in the Tribulation, Jesus Christ now forms a new barrier, a new veil,
one that excludes from God's presence all who reject Christ (John 14:6; 3:3,
16). Upon these, the judgment of God must fall because of their failure to
trust in Christ (John 3:13, 36).

This opening of the naos in Revelation 15 symbolizes the parting of the
veil, but in reverse order. Here, rather than access to God, it symbolizes
the outpouring of God's perfect justice and wrath for rejection of Christ.
Here the veil is pulled back, not to let man in, but to pour out God's
justice.

Verse 15:6

"And the seven angels ... came out of the temple." As the ministers and
agents of God's holy justice, these angels proceed from the presence of God
acting on behalf of God's holiness, righteousness, and justice. That they
are "clothed in pure white linen" refers to the nature of their commission
as representatives of God's holiness. Pure white portrays righteousness and
reminds us of the truth of 1 John 1:5b, "God is light and in Him is not
darkness at all. "Linen," as in the garment of the wife of the Lamb (19:8),
symbolizes righteousness in action. They have been clothed with this linen
as a symbol of their commission and work in the outpouring of the righteous
acts of judgment.

"And having their breasts girded with golden girdles" is also symbolical.
Gold stands for the glory of God and girding was an act of preparation. What
they are seen doing here is preparatory for bringing maximum glory to God
and will cause all creatures to fall on their knees and acknowledge the
sovereignty and perfect holiness and sovereignty of God.

7.6 The Seven Golden Bowls Given to the Angels (15:7-8)

Verse 15:7

The "four living creatures" are undoubtedly cherubim who manifest and
protect certain aspects of God's glory and essence, especially His holiness.
They are seen here engaged in this role by distributing the bowls to the
seven angels. Previously these seven angels were given the responsibility
for these last plagues. The giving of the seven bowls sets forth their
authorization to use the plagues and describes the overall nature of what
the plagues would be like, i.e., like a bowl which is overturned causing the
contents to be poured out all at once or suddenly.

"Full of the wrath of God." The word "full" is a descriptive participle from
the Greek verb gemw, which means "be full to the brim." Verse 1 teaches us
the seven last plagues complete the judgments of the Tribulation. There we
have telew, "to complete, fulfill." Here in verse 7 the verb gemw, "be
full," adds to this emphasis and stresses the full devastating character of
each bowl.

"Wrath" is again tumos which refers to God's divine justice and anger in
action.

"Who lives for ever and ever." Literally the Greek reads, "of the wrath, the
one of God, the One who lives unto the ages of ages (eternally)." This is a
solemn reminder that God, as the eternal One, is first a long-suffering God.
For centuries God has withheld his judgment in grace (2 Peter 3:8-9). At
this point, not only will God's period of grace be over, but once God pours
out His justice in divine wrath it will have eternal ramifications. Through
the Lord Jesus Christ man has the opportunity and the means to come to God
and be with Him eternally, but if he rejects God's grace in Jesus Christ, he
must eternally face God's wrath (14:11).

Verse 15:8

"And the temple was filled with smoke." The "temple" of course is the
heavenly temple, the very abode of God, the Holy of Holies of God's
presence.

"Was filled" is a causative verb which means to "cause to be full." It is
the perfect holiness of God's divine essence that causes the temple to be
filled with smoke. As the setting in Isaiah 6:3-4 shows us, the smoke
represents the holiness of God; here it is acting in divine justice against
sin. Our passage in Revelation tells us this smoke proceeds from two
sources:

1.. "From the glory of God." "Glory" stands for God's righteousness and
justice. Together they form the holiness of God.
2.. "And from his power." This refers to God's sovereign omnipotence,
His inherent and sovereign power to execute and carry out the demands of His
holy character.
"And no one was able to enter the temple until the seven plagues ...
were finished ..." The smoke, which points to the awesome holiness of God,
will make access into the presence of God impossible. This strongly stresses
the principle of Habakkuk 1:13a "Your eyes are too pure to approve evil and
You cannot not look on wickedness with favor ..." It also reminds us of
Romans 3:23, "all have sinned and come short of the glory of God." The smoke
illustrates the truth of God's righteousness; He is unable and unwilling to
have fellowship with sin. Further, the seven golden bowls proceeding from
God illustrate the concept of God's justice acting to judge sin in the
world.

Note that this smoke continues until the plagues are finished, until God's
holy character is satisfied and God deals with sin. This teaches us that God
will so completely turn to anger and justice in these final moments that all
else seems to cease. Absolute and undiluted wrath will be the business of
these final days. It will be as the Psalmist says in Psalm 76:7 "You, even
You are to be feared; and who may stand in Your presence when once You art
angry."

Please tell your friends to visit the following Bible study web sites
regularly:
網上聖經課程 Bible Studies On the Internet http://home.hkstar.com/~johnfok1/
香港以馬忤斯聖經函授學校 http://home.hkstar.com/~emmaushk
Week End Web Page http://www.patriot.net/users/premil/weekend.html

God bless you!

Yours in Christ,
John K.C. Fok
Hong Kong
8 Nov 1997

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<FONT=20
size=3D3>Revelation (15:1-8) God Intervenes<FONT=20
face=3D"Times New Roman"> Part 5
<FONT=20
size=3D3>Hello,<FONT=20
face=3D"Times New Roman"> 
<FONT=20
size=3D3>The same passage=20
can be found at: <A=20
href=3D"http://home.hkstar.com/~johnfok1/Revelation/9GodIntervenes.htm">h=
ttp://home.hkstar.com/~johnfok1/Revelation/9GodIntervenes.htm</A><=
/FONT>
 
7. =
PRELUDE TO THE=20
SEVEN LAST PLAGUES (15:1-8)
Chapter 15 is introductory =
and prepares=20
the reader for the execution of the judgments described in chapter 16. =
They are=20
first described as the seven last plagues and then as seven bowls full =
of the=20
wrath of God (15:7; 16:1). These seven plagues will chronologically =
bring to an=20
end the ordered events of the Tribulation judgments in a dramatic =
crescendo. The=20
plagues described here are extremely severe and occur in rapid =
succession, which=20
adds greatly to their severity. The plagues are culminated by the return =
of the=20
Lord Jesus Christ and the final phase of Armageddon. The purpose of =
chapter 15=20
is a vindication of God's <FONT=20
face=3D"Times New Roman" size=3D3>holiness. It shows these judgments =
stem from the=20
holiness of God and the perfection of His plan. Under the three figures =
of God's=20
final judgment--the cup of wine (14:10), the harvesting of the earth =
(14:14-16),=20
and the vintage (14:17-20), chapter 14 has anticipated what is now more=20
thoroughly developed under the symbolism of the seven bowls. 
Remember, the =
seven plagues=20
and seven bowls used in this chapter refer to the same judgments. The =
use of=20
different terms is designed to display the different aspects and =
character of=20
these last judgments. They are plague-like calamities, and each is =
poured out=20
suddenly, all at once as the contents of a bowl when it is turned=20
over.
Chronologically speaking, =
remember that=20
we are first given a graphic description of six seals (6:1-17), but the =
seventh=20
(8:1) is never described. We are only told that when it is broken, there =
is=20
silence in heaven (8:1). The implication is that the seven trumpets come =
out of=20
the seventh seal and actually express the content of the seventh seal =
(8:1-9:21;=20
11:15-19). This seventh trumpet takes us up to the return of Christ and =
includes=20
within its judgments the events of the seven last plagues or bowls of =
chapters=20
15 and 16, which occur rapidly at the end. The final great event is the =
return=20
of the Lord Jesus Christ in glory (19:11-21).
Again, let's not forget that =
chapters=20
10:1-11:4; 13-14; and 17:1-19:10 are interludes and do not advance the=20
Tribulation events chronologically. They simply fill in the picture of =
the=20
Tribulation giving important details about key personages, events and =
concepts.=20
Alan writes:
<BLOCKQUOTE>
The inclusive series of bowl =
judgments=20
constitute the "third woe" announced in 11:14 as =
"coming=20
soon" [see comment on 11:14]. Since the first two woes occur =
under the=20
fifth and sixth trumpets, it is reasonable to see the third woe, =
which=20
involved seven plagues, as unfolding during the sounding of the =
seventh=20
trumpet, when the mystery of God will be finished (10:7) ... These =
last=20
plagues take place "immediately after the distress of those =
days"=20
referred to by Jesus in the Olivet Discourse and may well be the =
fulfillment=20
of his apocalyptic words in Matthew 24:29. Significantly, the next =
event=20
that follows this judgment, the coming of the Son of Man in the =
clouds=20
(Matthew 24:30-31), is the same event John describes following the =
bowl=20
judgments (19:11). (Zondervan Bible =
Commentary,=20
Electronic Version).</BLOCKQUOTE>
7.1 The Sign in Heaven =
(15:1)
John sees another sign in =
heaven, which=20
he described as great and marvelous. "Another" (<FONT=20
face=3D"Times New Roman">allos) means another of the same kind. It is a different =
sign, but with=20
the same purpose. As seen previously, the term "sign" refers =
to=20
something that is used as a symbol to signify and teach an important =
truth. Here=20
in this scenario, the seven angels with the seven last plagues point to =
God's=20
judgment on the beast, his system, and his worshipers. The other signs=20
previously mentioned are those in 12:1 and 3 (Israel, the woman, and the =
red=20
dragon who is the head and source of the empire of the beast). =

The sign is called =
"great"=20
because of the awesome implication of these judgments in both extent and =
degree.=20
"Marvelous" means "wonderful, awe inspiring," and =
shows the=20
effect this sign had on the heart and soul of John. It should have the =
same=20
effect on us the same way as we think on the results these plagues will =
have.=20
Not only will they result in the return of the Lord, but they also will =
lead to=20
the establishment of His righteous rule on earth when God's kingdom will =
be done=20
on earth just as it is in heaven.
In the "seven angels =
with seven last=20
plagues" we again see the number seven, the number of perfection =
and=20
completion. That there are seven plagues again reminds us these =
judgments will=20
accomplish a perfect and complete work on earth to prepare its =
inhabitants for=20
the return of Jesus Christ. These plagues will demonstrate as never =
before the=20
rebellious heart of man and the character of Satan and His kingdom. In =
so doing,=20
they will vindicate the glory and holiness of God. These judgments are =
not=20
vindictive, but they are vindicative.
"The seven last =
plagues" is=20
literally "seven plagues, the last ones." This construction =
draws our=20
attention to the fact these are the last of God's judgments of this =
period and=20
suggests the preceding judgments (seven seals and trumpets) were also =
plagues.=20
"Plague" is plegh, "a blow, stripe, wound," then a=20
"calamity, plague," is metaphorical of divine judgment. These =
plagues=20
constitute God's wrath poured out on man in his rebellious and sinful =
state.=20
"Last" shows these are the climactic judgments, those that =
occur in=20
rapid sequence and with greater intensity. As the last judgments, they =
will be=20
concluded by the personal return of the Lord Jesus and His personal =
defeat of=20
the enemies of God and His people.
"For in them is filled =
up the wrath=20
of God." This clause, introduced with "for" explains and =
points=20
us to the reason for these plagues as the last ones.
"Is filled up." The =
combined=20
force of the tense and the verb used here stress the concept of =
culmination,=20
completion. The verb is telew and means "to =
complete, bring=20
to an end" in amount, number, degree, effect or purpose. It is in =
these=20
last plagues that God's wrath finds its culmination and accomplishes His =

purposes.
"The wrath of God." =
In the=20
Greek language there are two words used for God's "anger." =
There is=20
orgh, "anger," which emphasizes the divine =
attitude=20
toward sin as it proceeds from the holiness of God. But then there is=20
qumos, "wrath," which points to the expression =
of=20
God's anger or God's holiness in action or His wrath overflowing in =
righteous=20
indignation. Here we have the last and final judgments of the =
Tribulation, but=20
they will also perfectly accomplish God's righteous purposes through =
this=20
seven-year Tribulation Period. The purposes of the Tribulation Period =
are as=20
follows:
<OL>
<LI>
As the =
time of Jacob's=20
trouble. The Tribulation is first of all God's discipline on the =
Jews=20
for their willful rejection of Christ as their Messiah and for their =

stubbornness. It will purge out the rebels and cause the rest to =
turn to=20
Christ (cf. Ezekiel 20:33-44; Zechariah 14:9-10).
<LI>
The =
Tribulation will=20
bring God's judgment on the Gentiles for anti-Semitism. It will =
be a=20
strong source of motivation for men to repent and turn to faith in =
Christ,=20
and judge the rest for their unbelief and rebellion.
<LI>
As to =
Satan the=20
Tribulation is to demonstrate the true character and program of =
Satan as the=20
source of sin, misery, war and murder. 
<LI>
It will =
demonstrate to=20
mankind as a whole (Jew and Gentile) the true rebellion and =
spiritually=20
corrupt nature of man and the depths to which he will go when given =
the=20
chance. Remember, at this time the restraint of the Holy Spirit =
who is=20
at work today through the church, the body of Christ, will have been =

completely removed. The Tribulation, without this special restraint, =
will be=20
a time of unprecedented lawlessness and unrighteousness, which will=20
demonstrate the failure of man and how desperately he needs the Lord =
Jesus=20
Christ.
<LI>
As to God =
and Christ it=20
will demonstrate their absolute holiness, grace, faithfulness to =
their=20
promises, and that God is still on the throne and He is just in his=20
decisions against Satan and unbelieving =
man.</LI></OL>
So these last seven plagues =
will complete=20
these purposes as well as bring an end to the judgments (16:9-11, 13-14, =
21).=20

7.2 The Sea of Glass =
(15:2a)
The phrase "as it =
were" in the=20
NASB qualifies this statement. John didn't see a real sea, but a broad =
expanse=20
like a sea of white transparent glass or stone that has a glassy =
appearance and=20
reflects an image. But why this picture? What does this teach =
us?
The glassy expanse like a sea =
is designed=20
to communicate the concept of the reflection of God's glory. Perhaps =
also it=20
stands as a symbol for the Word of God and its many promises and truths =
that=20
reflect God's character or person, plan, principles, and =
purposes.
In 4:6 it was likened to =
crystal and=20
stood for the perfect righteousness of God (Habakkuk 1:13; Isaiah=20
59:2).
Here in 15:2 it is seen =
mingled with=20
fire, which, as a symbol of judgment, stands for the perfect justice of =
God and=20
his actions with men.
It is also seen upholding the =
saints who=20
stand firmly upon it. This reflects the immutable faithfulness of God in =
His=20
grace and love to His people through His perfect plan of salvation in =
Christ.=20
This plan, like a rock, upholds man and brings sinful man into God's =
presence if=20
he will come to God through Jesus Christ (John 14:6).
7.3 The Saints Who Were Martyred=20
(15:2b)
Because of the reference to =
the beast and=20
his work which sets the context, these are clearly the martyred dead of =
the=20
Tribulation. They are described as "those who had been victorious =
over the=20
beast ..." The word for victorious is nikaw and =
means=20
"to be a victor, conquer, to prevail." Biblically, the means =
of=20
conquering is faith in Jesus Christ and the Word, but this is always a =
victory=20
based on the victory accomplished by the Savior's death for us through =
the cross=20
and His resurrection (John 16:33).
Nikaw, however, is =
used here=20
with the preposition ek three times, one for each of the areas =
of=20
victory--the beast, his image, and his mark. Ek means "out =
of,=20
from, away from." It is used to introduce the person, place, or =
thing from=20
which a separation takes place. Here, nikaw carries the idea of =

deliverance. Because of their victory in Christ, they were delivered=20
from the Beast, from his image, and=20
from his mark. The three-fold repetition emphasizes the =
element of=20
victory and deliverance. These believers will find themselves living in =
the=20
sphere of the beast's power and under great pressure to worship him, his =
image,=20
and to wear his mark even to the point of death for refusing to do so. =
By faith=20
they will refuse and will come out victorious from it all. Death is not =
a defeat=20
but a glorious victory (1 Corinthians 15:54-57). This is to be =
contrasted with=20
church age believers in which Tribulation saints come out victorious=20
from the Tribulation pressure, church age saints are =
kept=20
out and never enter (tereo ek) (see the study in chapter=20
3:10).
These martyrs are seen =
standing on the=20
glassy expanse. As mentioned, this reminds us their victory and position =
is a=20
result of who and what God is to the believer as revealed in the Word. =
He alone=20
can uphold us. All victory comes from faith in the Lord and His =
immutable and=20
faithful promises. "Standing" is an intensive perfect, which=20
emphasizes the permanence of this position in contrast to the temporary =
victory=20
that would have been theirs had they rejected Christ and =
worshipped the=20
beast.
John sees these saints =
holding harps of=20
gold. This is part of their reward as mentioned in 14:13 (a position =
before God,=20
abiding in worship and praise to God's glory). "Holding" is a=20
descriptive present pointing to the continuance of their worship of God. =

"Harps" are lyres, stringed instruments plucked or played with =
a=20
plectrum or with the fingers. It is somewhat a combination of a =
mandolin, banjo=20
and guitar. This certainly gives precedence for the use of musical =
instruments=20
in worship.
7.4 The Songs: of Moses and the =
Lamb=20
(15:3-4)
These are two distinct songs. =
Note that=20
"song" is mentioned two times and in both cases it has the =
article=20
which specifies two distinct songs. However, they do seem to be =
harmonized into=20
one. The Song of Moses emphasizes the power and faithfulness of =
God both=20
in Exodus 15 and Deuteronomy 32. The Song of the Little Lamb =
emphasizes=20
the redemptive work and plan of God in Christ. It lays stress on =
Christ's=20
submission to the plan of the Father. "Lamb" is =
arnion, the=20
diminutive form which is also a term of endearment. It means, "a =
little=20
lamb." 
In verse 4, the question is =
asked,=20
"who will not fear?" Of course, the answer is no one! The =
Tribulation=20
will not only vindicate God's holiness and character, but it will =
clearly=20
demonstrate that He is the almighty and bring every man to his knees =
even though=20
it will be too late for some to turn to Christ.
7.5 The Sanctuary Opened in Heaven=20
(15:5-6)
Verse =
15:5
"And after these things =
I=20
looked." "After these things" refers to the sign, the =
seas of=20
glass, etc. This implies an interval of time between these two sections. =
John=20
distinguished these two sections, for though their theme is much the =
same=20
(vindicating God's holiness as the cause of the Tribulation judgments), =
their=20
emphasis is different.
In the first section we saw =
the saints in=20
glory praising God and fully understanding the cause of wrath, but here =
the=20
emphasis is on the divine side which emphatically and impressively =
stresses the=20
source and cause of what is about to happen. So literally John says, =
"After=20
these things I saw and understood." 
"I looked" occurs =
for the third=20
time (15:1, 2, 5). The verb is oraw, means "see and=20
understand." John not only saw this with his eyes, but he =
spiritually=20
grasped the meaning of this vision (as should we).
God is a holy God and one of =
the great=20
purposes of the Tribulation will be to demonstrate this and to prove =
Satan's=20
age-old lies are just exactly that, lies. God is a God of love and of =
holiness=20
and He must condemn the sinner who rejects His plan of salvation in =
Christ.=20
Furthermore, He is perfectly just and righteous in rejecting the sinner =
who=20
rejects His love and grace. The complete lawlessness of the Tribulation =
era will=20
demonstrate this. The two age-old lies of Satan are: 
<OL>
<LI>If God is truly love, He =
would not=20
send His creatures to hell; and=20
<LI>God would be unjust to =
do so.=20
</LI></OL>
"The temple" =
"Temple"=20
is naos, which refers to the Holy of Holies. The design =
was=20
given to Israel in Exodus. The earthy tabernacle with the =
naos=20
was a picture and type of the heavenly place (Isaiah 6:2f). Today =
the=20
believer's body is called the naos (1 Corinthians 6:19) =
because=20
God the Holy Spirit Himself dwells within every believer. Within the =
earthly=20
counterpart of the Holy of Holies was the ark over which the shekinah =
glory,=20
representing God's presence, hovered. Naos stands for =
the very=20
abode of God and His personal presence.
"Of the tabernacle of =
the=20
testimony." Literally, "the tabernacle, the one of =
witness." The=20
whole tabernacle was a testimony and witness to the grace plan of God in =
Jesus=20
Christ. However, of special importance here is the witness of the =
Ark of=20
the Covenant, which was within the naos (Revelation =
11:19). Note=20
the following points regarding the Ark of the Covenant:
<OL>
<LI>
The ark =
stood for the=20
divine presence of God. It is here the glory of God's presence =
hovered=20
over the mercy seat of the ark and from whence God would commune =
with Israel=20
(Exodus 25:17-22; 30:6; Leviticus 16:2; Numbers 7:89; 2 Kings 19:15; =
Psalm=20
80:1).
<LI>
By its =
contents, the=20
ark stood for God's faithfulness. It contained: (a) the law or =
the=20
tables of stone, which represented the whole law and guided the =
people as a=20
way of life and pointed them to Messiah; (b) Aaron's rod that =
budded, which=20
portrayed resurrection and God's choice of leaders; (c) the pot of =
manna,=20
which portrayed the person of Christ and God's daily provision, but =
it also=20
taught them happiness comes only from the Lord and not the details =
of life=20
(Deuteronomy 8:3; Matthew 4:4).
<LI>
The ark =
stood for God's=20
holiness, grace, and love through the tables of stone within, the =
cherubim=20
above and on either side of the top of the ark, and by the mercy =
seat, which=20
formed a lid for the ark. But how? The tables of stone declared =
the=20
perfect holiness of God and demonstrated the sinfulness of man since =
no man=20
is able to keep the law. The law declared man a sinner and cut off =
from God.=20
The sprinkling of blood by the high priest on the mercy seat (under =
or in=20
front of the cherubim) showed that God's holiness could only be =
satisfied by=20
the shedding of blood. This foreshadowed the person and work of =
Christ on=20
the cross as did the whole ritual of the tabernacle, =
priesthood, and=20
the sacrifices (cf. Acts 7:44; Exodus 32:15; 38:21; Numbers 1:50, =
53;=20
17:7-10; Exodus 16:33; Hebrews 9:1-5).</LI></OL>
John saw that the temple in =
heaven=20
"was opened." In front of the Holy of Holies was a large =
curtain, a=20
veil, which separated the Holy Place from the Holy of Holies. The high =
priest=20
could only go into the Holy of Holies only once a year and then only =
after=20
proper sacrifices. He went in with blood to sprinkle over the mercy seat =

signifying the way into God's presence was not yet open (Hebrews 9:7-8). =
When=20
Christ died on the cross one of the things accomplished was the tearing =
of that=20
veil in the temple from top to bottom, signifying the way had been =
opened and=20
the work complete (Mark 15:38). It signified the barrier, those things =
that=20
separate man from God, had been removed--sin, the penalty of sin or =
death, and=20
man's absence of spiritual life and righteousness.
Today man can have access =
into the very=20
presence of God through the person and work of Jesus Christ (Ephesians =
2:4-6,=20
11-18; 3:12). However, today and also in the Tribulation, Jesus Christ =
now forms=20
a new barrier, a new veil, one that excludes from God's presence all who =
reject=20
Christ (John 14:6; 3:3, 16). Upon these, the judgment of God must fall =
because=20
of their failure to trust in Christ (John 3:13, 36).
This opening of the =
naos=20
in Revelation 15 symbolizes the parting of the veil, but in =
reverse=20
order. Here, rather than access to God, it symbolizes the outpouring of =
God's=20
perfect justice and wrath for rejection of Christ. Here the veil is =
pulled back,=20
not to let man in, but to pour out God's justice. 
Verse =
15:6
"And the seven angels =
... came out=20
of the temple." As the ministers and agents of God's holy justice, =
these=20
angels proceed from the presence of God acting on behalf of God's =
holiness,=20
righteousness, and justice. That they are "clothed in pure white=20
linen" refers to the nature of their commission as representatives =
of God's=20
holiness. Pure white portrays righteousness and reminds us of the truth =
of 1=20
John 1:5b, "God is light and in Him is not darkness at all.=20
"Linen," as in the garment of the wife of the Lamb (19:8), =
symbolizes=20
righteousness in action. They have been clothed with this linen as a =
symbol of=20
their commission and work in the outpouring of the righteous acts of=20
judgment.
"And having their =
breasts girded=20
with golden girdles" is also symbolical. Gold stands for the glory =
of God=20
and girding was an act of preparation. What they are seen doing here is=20
preparatory for bringing maximum glory to God and will cause all =
creatures to=20
fall on their knees and acknowledge the sovereignty and perfect holiness =
and=20
sovereignty of God.
7.6 The Seven Golden Bowls Given to =
the=20
Angels (15:7-8)
Verse =
15:7
The "four living =
creatures" are=20
undoubtedly cherubim who manifest and protect certain aspects of God's =
glory and=20
essence, especially His holiness. They are seen here engaged in this =
role by=20
distributing the bowls to the seven angels. Previously these seven =
angels were=20
given the responsibility for these last plagues. The giving of the seven =
bowls=20
sets forth their authorization to use the plagues and describes the =
overall=20
nature of what the plagues would be like, i.e., like a bowl which =
is=20
overturned causing the contents to be poured out all at once or=20
suddenly.
"Full of the wrath of =
God." The=20
word "full" is a descriptive participle from the Greek verb=20
gemw, which means "be full to the brim." Verse =
1=20
teaches us the seven last plagues complete the judgments of the =
Tribulation.=20
There we have telew, "to complete, fulfill." =
Here in=20
verse 7 the verb gemw, "be full," adds to this =

emphasis and stresses the full devastating character of each =
bowl.
"Wrath" is again =

tumos which refers to God's divine justice and anger in=20
action.
"Who lives for ever and =
ever."=20
Literally the Greek reads, "of the wrath, the one of God, the One =
who lives=20
unto the ages of ages (eternally)." This is a solemn reminder that =
God, as=20
the eternal One, is first a long-suffering God. For centuries God has =
withheld=20
his judgment in grace (2 Peter 3:8-9). At this point, not only will =
God's period=20
of grace be over, but once God pours out His justice in divine wrath it =
will=20
have eternal ramifications. Through the Lord Jesus Christ man has the=20
opportunity and the means to come to God and be with Him eternally, but =
if he=20
rejects God's grace in Jesus Christ, he must eternally face God's wrath=20
(14:11).
Verse =
15:8
"And the temple was =
filled with=20
smoke." The "temple" of course is the heavenly temple, =
the very=20
abode of God, the Holy of Holies of God's presence.
"Was filled" is a =
causative=20
verb which means to "cause to be full." It is the perfect =
holiness of=20
God's divine essence that causes the temple to be filled with smoke. As =
the=20
setting in Isaiah 6:3-4 shows us, the smoke represents the holiness of =
God; here=20
it is acting in divine justice against sin. Our passage in Revelation =
tells us=20
this smoke proceeds from two sources:
<OL>
<LI>"From the glory of =
God."=20
"Glory" stands for God's righteousness and justice. =
Together they=20
form the holiness of God. 
<LI>"And from his =
power." This=20
refers to God's sovereign omnipotence, His inherent and sovereign =
power to=20
execute and carry out the demands of His holy character. =
</LI></OL>
"And no one was able to =
enter the=20
temple until the seven plagues ... were finished ..." The smoke, =
which=20
points to the awesome holiness of God, will make access into the =
presence of God=20
impossible. This strongly stresses the principle of Habakkuk 1:13a =
"Your=20
eyes are too pure to approve evil and You cannot not look on wickedness =
with=20
favor ..." It also reminds us of Romans 3:23, "all have sinned =
and=20
come short of the glory of God." The smoke illustrates the truth of =
God's=20
righteousness; He is unable and unwilling to have fellowship with sin. =
Further,=20
the seven golden bowls proceeding from God illustrate the concept of =
God's=20
justice acting to judge sin in the world.
Note that this smoke =
continues until the=20
plagues are finished, until God's holy character is satisfied and God =
deals with=20
sin. This teaches us that God will so completely turn to anger and =
justice in=20
these final moments that all else seems to cease. Absolute and undiluted =
wrath=20
will be the business of these final days. It will be as the Psalmist =
says in=20
Psalm 76:7 "You, even You are to be feared; and who may stand in =
Your=20
presence when once You art angry." <FONT=20
face=3D"Times New Roman"><FONT=20
face=3D"Times New Roman"><FONT=20
face=3D"Times New Roman">
<DIV>Please tell =
your friends=20
to visit the following Bible study web sites regularly: <A=20
name=3D=BA=F4=A4W=B8t=B8g=BD=D2=B5{><TT>=BA=F4=A4W=B8t=B8g=BD=D2=B5{</A> </TT>Bible=20
Studies On the Internet <A=20
href=3D"http://home.hkstar.com/~johnfok1/">http://home.hkstar.com/~johnfo=
k1/</A> <FONT=20
face=3D"" =
size=3D3>=AD=BB=B4=E4=A5H=B0=A8=CA=DE=B4=B5=B8t=B8g=A8=E7=B1=C2=BE=C7=AE=D5=
<A=20
href=3D"http://home.hkstar.com/~emmaushk">http://home.hkstar.com/~emmaush=
k</A> Week=20
End Web Page <A=20
href=3D"http://www.patriot.net/users/premil/weekend.html">http://www.patr=
iot.net/users/premil/weekend.html</A><FONT=20
face=3D"Times New Roman"></DIV>
<DIV> <FONT=20
face=3D"Times New Roman"></DIV>
<DIV>God bless=20
you!</DIV>
<DIV> <FONT=20
face=3D"Times New Roman"></DIV>
<DIV>Yours in Christ, John =
K.C.=20
Fok Hong Kong 8 Nov 1997 </DIV>
 
 </DIV></DIV></BODY></HTML>

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