This Material Has Not Been Edited For

THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Revelation Chapter 15

Rev 15:1-8 15:1 Prelude to the Bowl Judgments 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 angel’s 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. NKJV 15:1-8. THE SIXTH VISION “IN HEAVEN.” [Alternation] A 15:1. The seven angels. B 15:2-4. Worship offered. A 15:5-7. The seven angels. B 15:8. Worship no longer possible. SONG OF MOSES SONG OF THE LAMB Exodus 15:1-19; Deuteronomy 32:1-43. Psalms 86:9-12; Isaiah 66:15, 16, 23 Zeph. 2:11; Zech. 14:16, 17. “Great…made manifest” (vv. 3, 4) Note: The word seven is used 54 times in Revelation. (Dake) THE VOICE OF THE VICTORY (Rev. 15:1-4). THE SEVEN ANGELS HOLDING THE SEVEN VIALS, POSED FOR ACTION. At this point, John saw the seven angels holding the seven vials of God's wrath, poised for action. The wicked world is about to "drink of the wine of the wrath of God" (Rev 14:10); but before the angels pour out their judgments, there is an "interlude" of blessing. Before sending the "third woe" (Rev 11:14), God once again reassures His faithful people. THE TRIBULATION SAINTS LOVED NOT THEIR LIVES UNTO DEATH.

1 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

John saw the believers from the Tribulation who had overcome "the beast" and his system. These are the people who "loved not their lives unto the death" (Rev 12:11). CHAPTER FIFTEEN Rev. 15:1-4 Continued. Since they did not cooperate with the satanic system and receive the mark of "the beast," they were unable to buy or sell (Rev 13:17). They were totally dependent on the Lord for their daily bread. Some of them were put into prison and some were slain (Rev 13:10); but all of them practiced faith and patience. THE SONG OF MOSES. This entire scene is reminiscent of Israel following the Exodus. The nation had been delivered from Egypt by the blood of the lamb, and the Egyptian army had been destroyed at the Red Sea. In thankfulness to God, the Israelites stood by the sea and sang "the song of Moses." The Tribulation saints whom John saw and heard were standing by the "sea of glass" in heaven (Rev 4:6), just as the Israelites stood by the Red Sea. They were singing "the song of Moses" and also "the song of the Lamb." "The song of Moses” is recorded in Ex 15, and its refrain is: "The Lord is my strength and song, and He is become my salvation" (Ex 15:2). The 144,000 sang a song that nobody else could sing; but this is a song all saints can sing. WHEN ISRAEL RETURNED FROM BABYLONIAN CAPTIVITY. When Israel returned from Babylonian Captivity and reestablished their government and restored temple worship, they used this same refrain at the dedication services (Ps 118; see especially v. 14). In the future, when God shall can His people back to their land, Isaiah prophesied that they will sing this song again (Isa 11:15-12:6). "The song of Moses" is indeed an important song in the hymnal of the Jewish nation. This scene would give great assurance and endurance to suffering saints in any age of the church. It is possible to be victorious over the world system! One does not have to yield to the "mark of the beast." Through the blood of the Lamb, we have deliverance. Our Lord's work on the cross is a "spiritual exodus" accomplished by His blood. (Note Luke 9:31, where the word "decease" is exodus in the Greek.) THEY PRAISE GOD FOR HIS WORKS AND HIS WAYS. In their song, the Tribulation saints praise God's works as well as His ways. The earth dwellers certainly would not praise God for His works, and they would never understand His ways. God's works are great and marvelous, and His ways are just and true. There is no complaint here about the way God permitted these people to suffer! It would save us a great deal of sorrow if we would acknowledge God's sovereignty in this same way today! "The Lord is righteous in all His ways and holy in all His works" (Ps 145:17). KING OF SAINTS OR KING OF AGES. The phrase "king of saints" can also be read "king of ages." God is the eternal King, but He is also in charge of history. Nothing happens by accident. The singers seek to glorify God and honor Him, the very praise the first angel proclaimed in Rev 14:7. Antecedents of this song may be found in Ps 86:9; 90:1-2; 92:5; 98:2; 111:9; and 145:17.

GOD’S JUDGMENTS ARE ABOUT TO BE MANIFESTED. Rev 15:4 is another anticipation of the kingdom, foretelling the time when all nations shall worship the Lamb and obey Him. This verse also announces that God's judgments are about to be manifested. CHAPTER FIFTEEN Rev 15:1-4 (Revised Text). "And I saw another sign in the heaven great and marvelous, seven angels having seven plagues, the last, because in them, the wrath of God was completed. And I saw like to a sea of glass mingled with fire, and those who conquer from the beast, and from his image, and from the number of his name, standing on (over or by) the sea of glass, having harps of God. And they sing the song of Moses, servant of God, and the song of the Lamb, saying, Great and marvelous thy works, O Lord God, the Almighty, just and true thy ways, Thou the King of the nations: who shall not fear, O Lord, and glorify thy name? Because alone holy, because all the nations shall come and worship in thy presence, because thy judgments (righteous doings) have been made manifest." THE ACCOMPLISHMENT OF THE HARVEST AND THE VINTAGE BRINGS THE END. The accomplishment of the Harvest and the Vintage brings to the end of this present world. The next in succession would be the setting up of the eternal Kingdom, and the evolution of the new heavens and earth. But the Harvest and the Vintage do not adequately set forth all that we need to know about these closing scenes, further particulars included in this momentous period require to be shown in order to complete the picture: 1. The fate of the infernal Trinity-the Dragon, the Beast, and the False Prophet-and of what pertains to them is to be more fully described before we come to the Millennium, 2. The descent of the New Jerusalem, 3. And the planting of God's tabernacle with human beings. Hence, the same ground covered by the visions of the Harvest and Vintage is traversed again and again with reference to particular objects and administrations. As we have four distinct Gospels to give us a full and accurate portraiture of the one glorious Saviour, so we have these several presentations with reference to one and the same momentous period of the end. Each vision, however, has its own particular office, scope, and features, giving some special aspect or phase in the general sum of events. It is not mere repetition of the same thing, but the separate presentation of particular administrations or occurrences of which the whole is made up. Rev. 15 and Rev 16 belong together. They form one whole, touching one important subject, to wit: the third or last woe. The contents bear a close analogy to the conclusion of Rev 11, if they are not indeed the continuation and amplification of what was there summarily introduced, for all these visions are very intimately related, both in general subject and time: 1. There the temple in heaven was opened, and lightning, voices, thunders, earthquake, and great hail followed. 2. Here the same temple is opened, and out of it issue seven angels, with the seven last plagues, who empty their bowls of the wrath of God in calamities upon the wicked world, culminating in the very things named as the result of the opening there.

3. There the elders said that the nations were enraged, that God's wrath had come, and that the time to destroy them that corrupt the earth had been reached. 4. Here we are shown the pouring out of that wrath, its particular instruments, subjects, operations, and results. ANOTHER SIGN IN THE HEAVEN WHICH IS THE SECOND SIGN OF REV. 12 CHAPTER FIFTEEN Rev. 15:1-4 Continued. John begins by telling of "another sign in the heaven." In Rev 12 he told of two signs: (1).The sign of the sun-clad Woman, and the sign of the great Red Dragon. It is with reference to them that he calls this "another sign." HISTORICAL THREE SIGNS. Three signs were given to Moses, Gideon, Saul, and Elijah. Three signs are mentioned in Matt 24 as heralding the Lord's coming: A. The sign of the Son of man in heaven, B. The putting forth of leaves by the withered fig-tree, C. And the lapse of the world into the condition in which it was at the time of the flood. And so we have here three signs: 1. The signs of the Woman and the Dragon, answer to the first and second chapters of Exodus; 2. The sign now before us, answers to the judgments which followed, through the ministry of Moses and Aaron. This sign is "great and marvelous." It is great, as involving so much more in range and intensity than anything of the kind that has ever been; and it is marvelous, with reference to the unparalleled character of what it foretells. What it describes is altogether extraordinary, and on an astounding scale. It is the consummation of marvels in this present world. The sign itself is, "Seven Angels having seven plagues, the last ones, because in them the wrath of God was completed." Signs of healing accompanied the preaching of the Gospel; signs of death attend the end of the world. Much of the Apocalypse treats of plagues-"the plagues that are written in this Book." Those here signified are "the last," with reference to what happened to Egypt, or with reference to the judgments under the Seals and trumpets, or simply with reference to the particular end of things which they are to work. They are visitations upon the living world-upon people in the flesh. They have been named "the opening artillery of God, ere the shock of battle comes." The seven Angels who bear them have been likened to priests of heaven, pouring out the drink-offerings of wine over the sacrifice ere it is slain and consumed. BEFORE THIS JUDGMENT, ANOTHER VISION COMES BEFORE US. But before proceeding to give the particulars of this great and marvelous "sign," the Seer interjects another vision, of a more gracious order, though connected with these outpourings of the plagues. When the wicked are cut off, the righteous shall see it; and when these plagues fall upon the antichrist and his hosts.

Those who through suffering and death keep clear of his worship and mark, are on high, singing, and harping, and giving glory to God and the Lamb, as stroke upon stroke from the heavenly temple smites their oppressors. John writes: "I saw like to a sea of glass mingled with fire, and those who conquer out from the Beast, and from his image, and from the number of his name, standing on, over, or by the sea of glass, having harps of God." THE GLASSY SEA AS SEEN IN REVELATION 4.

CHAPTER FIFTEEN Rev. 15:1-4 Continued. This likeness to a sea of glass reminds of that "glassy sea" which spread out before the throne in Rev 4. If it is the same, it has become ominously commingled now: (a) For there it was "like unto crystal" in clearness, (b) But here it is "mingled with fire." (c) There it seemed to be a part of the economy and pavement of the heaven; (d) Here it appears rather as a mighty reservoir of just judgments about to be precipitated upon the world below. (e) There it looked like a sort of base on which the whole celestial establishment rested, representing perhaps the purity, vastness, and strength of God's counsels, on which all things depend; (f) Here it does not seem to be the support of anything, though the victors named may be over, by, or even on it. It is probably meant to symbolize the vastness, purity, justice and severity of the divine counsels in those retributions about to fall upon the wicked. It is best taken as a sea of just judgments which are poured forth in the seven final plagues, while in that regard at the same time a sea of blessed vindication and joy to those faithful ones whom the Beast persecuted unto death. THE SONG OF MOSES. The picture of these victorious ones standing on the shore of this sea, holding harps of God, and singing the song of Moses, directly recalls the rescued and victorious children of Israel on the further side of the Red Sea, beholding the defeat of their foes, and singing and rejoicing in the mighty accomplishments of the wonder-working Yahweh. Rev. 15:1-4 Continued. "Then sang Moses and the children of Israel this song unto the Lord, and spoke, saying, I will sing unto the Lord, for He hath triumphed gloriously; the horse and his rider hath He thrown into the sea. Who is like unto Thee, O Lord, among the gods, who is like Thee, glorious in holiness, fearful in praises, doing wonders?" (Ex 15:1-11). And here the victors sing the song of Moses over again, looking out upon another sea of judgment as its fiery wave’s dash upon their oppressors. Here, however, the song goes beyond that of Moses, and takes in that of the Lamb as well, which is the song of victory over sin and death, the song of

5 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR justification and eternal life through the blood and triumph of Jesus, whose dominion and right as the Lord of the nations are attested by these mighty judgments. Of old it was prophesied, that, when "the king" for whom Tophet is ordained and prepared is smitten, the victory over him shall be celebrated "with tabrets and harps" (Isa 30:32-33); and here John beholds the fulfillment. They stand by the sea of glass mingled with fire, having harps of God, and they sing, saying, "Great and marvelous are Thy works, O Lord God, the Almighty, just and true are Thy ways, Thou, the King of the nations! Who shall not fear, O Lord, and glorify Thy name, alone holy? Because all the nations shall come and worship in Thy presence, because Thy judgments have been made manifest!"

CHAPTER FIFTEEN Rev. 15:1-4 Continued. When consuming wrath falls on the servants of the false god, the true God's worshippers are beyond the fiery sea, singing their adoration to their Deliverer. Having felt the Dragon's wrath, they are joyously free and secure from the great wrath of God. And their outlook is one of abiding blessedness. Verily, there is nothing like being firm and true to what is right. Whatever it may cost for the time, it will be amply recompensed in the great day. ‘And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is fulfilled the wrath of God.’ Peshitta Text Revelation 15:1 15:1 Seven angels have “seven bowls” (16:1) containing the seven plagues. These bowls are poured out on the earth (16:2-21); and with them, God's fury is finished. ‘And I saw what looked like a sea of glass mingled with fire; and those who were victorious over the wild beast and over his image and over the number of his name were standing on the sea of glass and had the harps of God. 3 And they were singing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, O King of ages. 4 Who shall not revere thee, O Lord, and glorify thy name? For thou only art holy. All nations shall come and worship before thee; for thy righteousness hast been revealed.’ Peshitta Text Revelation 15:2-4 15:2-4 Those defeating the beast (13:1-8&N, 13:11-12&N), its image (13:14-15), and the number of its name (13:17-18&N) are seen standing by the sea of glass (see 4:6), just as the Israelites stood by the Red Sea after their Egyptian pursuers were drowned in it. At that time the Israelites sang the song of Moshe (Exodus 15:1-18; see 13:4&N), which is included in its entirety in the daily morning synagogue service and liberally quoted again in the twice-daily blessing after the Sh’ma. The victors over the beast will sing the Song of Moses, signifying that true believers in Yeshua fully identify with the Jewish people. The song of the Lamb, as given in vv. 3 b-4, is not sung to or about the Lamb, but by the Lamb to God —just as the Song of Moses was sung by Moses and not to him. Just as the victorious Jewish people learned and sang the song which Moses sang (Exodus 15:1), so the victorious believers in heaven learn and sing the song which the Lamb sings. Like the Song of Moses the Song of the Lamb exults in the just ways of God, using the language of the Tanakh as found in Jeremiah 10:7; Amos 3:13, 4:13;

Malachi 1:11; Psalms 86:9-10, 92:6(5), 98:1, 111:2, 139:14, 145:17; 1 Chronicles 16:9, 12. But unlike the Song of Moses it also brings out that in the final judgment God is revealed as king of the nations, king of the whole world, as prophesied in Zechariah 14:9, so that all nations will come and worship before him—as predicted in the continuation of that passage (Zechariah 14:16-20). JNT Rev 15:5-8 (Revised Text). "And after these things I saw, and there was opened the temple of the tabernacle of the testimony in the heaven; and there came forth the seven angels who had the seven plagues out of the temple, clothed in pure bright linen, and girdled about their breasts with golden girdles. And one from among the four living ones gave to the seven angels seven golden bowls full of the wrath of God, who liveth to the ages of the ages. And the temple was filled with the smoke from the glory of God, and from his power; and no one could enter into the temple until the seven plagues of the seven angels were completed." CHAPTER FIFTEEN Rev. 15:5-8 ANOTHER SIGN, NUMBER THREE IN HEAVEN. With this statement concerning those whom the Beast and False Prophet cannot conquer, the holy Apostle proceeds with what he began to tell about as- 3. "Another sign in the heaven"-the seven last plagues: One. He first describes the heavenly economy of them, Two. And then the execution of them, Three. Together with their several effects. Let us follow him reverently. THE FIRST ONE IS THE OPENING OF THE INNERMOST PART OF THE TEMPLE. He saw "the temple of the tabernacle of the testimony in heaven opened" (Rev 15:5). This was the innermost part of the temple, the Temple of the temple, the Holy of holies, the deepest center of the dwelling-place and throne of God. THE TABLES, ARK AND TABERNACLE OF TESTIMONY. The tables of stone, inscribed with the precepts of the Law, which God gave to Moses, are called the "tables of testimony." These were commanded to be put into the Holy Ark, which thence was called "the Ark of the testimony." This Ark had its place in the innermost and holiest department of the tabernacle, which thus became the particular tent or "tabernacle of the testimony." And this innermost shrine of the temple in heaven, John saw open, revealing, as stated, in Rev 11:19, the very ark itself, and indicating that all the hidden powers of eternity were now about to show themselves in active earthward administrations. SEVEN PRIEST ANGELS APPEAR. From the depth of this holiness issued seven angels. They are priest-angels, for they are clothed in pure bright linen, and girded about their breasts with golden girdles, which is the priest's dress.

They appear as priests, because they come for the sacrificing of a great sacrifice to the offended holiness and justice of God. The girdle of the Jewish high priest was a mixture of blue, and purple, and scarlet, and fine-twined linen, along with the "gold" (Lev 16:4); the girdles here are pure gold, for the temple is higher, and the administration holier; and the officiators belong to heaven, not earth. THE SEVEN GOLDEN BOWLS ARE GIVEN TO THE SEVEN ANGELS OF JUDGMENTS. "And one from among the four living ones gave to the seven angels seven golden bowls full of the wrath of God." This is not the first time we hear of these living ones taking part in the actual administration of judgment. When the horsemen of Rev 6 were sent forth, "one from among the four living ones" gave the command, as with a voice of thunder. Here a corresponding part of the same judgment work is to be executed, and the vessels containing the wrath of God are handed out by one of the same living ones.

CHAPTER FIFTEEN Rev. 15:5-8 Continued. The vessels themselves were not bottles, as our English version would intimate, but shallow, pan-like, golden bowls, or censers, such as were used in the temple to hold the fire when incense was burned. They are priestly censers, as in Rev 8:5. What gives: (a) Vitality to the prayers of saints (b) And sustains the Yahweh worship, (c) At the same time carries the burning coals of judgment upon the wicked. What seethes and smokes in these holy censers is God's punishment upon transgression, the consuming intolerance of His holiness toward sin and sinners. Seven of these bowls, full to the brim with the wrath of Him who liveth for the ages of the ages, are thus handed to the seven priest-angels to be poured upon the sacrifice preparatory to its final consumption. And terrible is the smoke of their burning. When the first tabernacle was dedicated, a cloud filled it, and Moses was not able to enter into it because of the cloud of the glory of the Lord (Ex 40:34-35). When Solomon's temple was dedicated the cloud of the divine glory so filled the house that the priests could not stand to minister because of it (1 Kings 8:10-11). It was a cloud then, veiling the insufferable brightness of that Yahweh-presence which it indicated; but here is the day of the fierceness of divine wrath, and in place of the shadowing cloud is the lurid fiery smoke; the same which Isaiah saw (Isa 6:1-4) in his vision of the enthroned Yahweh. It fills the temple in heaven; and so intense is the manifestation of the divine glory and power that no one, even of the sons of God, is able to enter until the filled censers have been quite emptied out upon the doomed world. And from the midst of these awful signs a great voice sounds, like the trumpet sounding from the smoke and fire on Mount Sinai, saying to the seven angels, "Go, and pour out the seven bowls of the wrath of God into the earth."

‘And after these things, I looked and behold, the temple of the tabernacle of the testimony in heaven was opened. 6 And the seven angels having the seven plagues came out of the temple, clothed in pure and fine linen and having their breasts girded with golden girdles.’ Peshitta Text Revelation 15:5 15:5 The sanctuary (that is, the Tent of Witness). The word “tent” appears only here in Revelation. If there was a Hebrew original underlying our Greek text, this phrase, unique in ancient literature, could be explained as a corruption of “the Temple of God in heaven,” which appears with the same verb (“was opened”) at 11:19. If the phrase stands as translated, the “sanctuary” is the Holy of Holies, which was also the location (or “tent”) of the ark of the Covenant (Hebrews 9:4&N), called the ark of the Testimony throughout Exodus 25-40. Verse 8 supports this rendering, for we read that the smoke from God's Sh’khinah filled the sanctuary; in Exodus and Ezekiel God's glory inhabited the sanctuary. These final “bowl” plagues come from God's ultimate holiness. ‘And one of the four animals gave to the seven angels seven golden bowls full of the wrath of God who lives for ever and ever. 8 And the temple was filled with smoke from the glory of God and from his power; and no man was able to enter into the temple, until the seven plagues of the seven angels were fulfilled.’ Peshitta Syriac Text from 100 A.D. to 400 A.D. CHAPTER FIFTEEN 15:7-8 Messianic Jews 9:5 understands “the k’ruvim..., casting their shadow on the lid of the Ark,” as “representing the Shekhinah,” in the earthly Holy of Holies. Thus it is no surprise to find that in heaven the sanctuary was filled with smoke from God's Shekhinah. At 13:6, the beast insulted God's “name and his Shekhinah, and those living in heaven” and “was allowed to make war on God's holy people and to defeat them.” Now the tables are turned, with God's people victorious, and God's fury about to be poured out on those who follow the beast. (From Jewish New Testament Commentary Copyright © 1992 by David H. Stern. All rights reserved. Used by permission.) NT:2372 thymós (® org¢¡). Thýœ denotes violent movement (of air, water, the ground, or living creatures). From the sense "to boil up" comes "to smoke" and then "to sacrifice." Thymós means what is moved or moves, i.e., vital force, and it may then denote such varied things as desire, impulse, spirit, anger, sensibility, disposition, and thought. In the NT thymós occurs five times in Paul, once in Hebrews, twice in Luke, and ten times in Revelation (five with toú theoú). The meaning is always "wrath," human in Paul, Hebrews, and Luke but not in Romans 2:8, divine in Revelation except in 12:12 (the dragon's wrath). Symbols are wine and cup (from the OT), as well as vials (cf. Revelation 14:10,19; 15:7). In Revelation 14:8; 18:3 Babylon has brought the nations into ungodliness, so that they have fallen into sin and under God's wrath (cf. Jer 25:15 ff.). Thymós is the same as wrath, and the phrase the thymós of wrath (org¢¡) occurs in Revelation 16:19; 19:15. (From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B. Eerdmans Publishing Company. All rights reserved.)