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REVELATION 15-16 (Partial Preterist/Idealist)

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph
2. Second paragraph
3. Third paragraph, etc.

CONTEXTUAL INSIGHTS TO REVELATION 15:1-16:21

1. The seven bowls which are introduced in Rev. 15 and described in Rev. 16 are the third in a set of three cycles of divine plagues sent for the purpose of calling unbelievers to repentance and redemption (cf. Rev. 9:20-21; 14:6-7; 16:9,11). Each cycle gets progressively more severe: 1/4, 1/3, and then total destruction (the judgment and isolation of evil). This is possibly based on "the cursing and blessing" sections of Lev. 26 and Deut. 27-28.
   
   
2. There is a literary relationship between these cycles. The seventh seal is the seven trumpets. The first four trumpets are also directly parallel to the first four bowls.
   
   
3. The seventh bowl is the fall of Babylon, which is seen by Preterists as Jerusalem or Rome.
   
   
4. Chapters 15 and 16 draw their imagery from the Exodus experience of Israel (as did Rev. 12-14). This end-time deliverance from evil is seen as the ultimate Exodus (i.e., deliverance).
   
   
5. The beasts and the whore of Babylon are defeated at Armageddon (Rev. 16:12-16), while Satan is defeated along with Gog and Magog at the very end (cf. Rev. 20:7-10). The Second Coming of Christ in Rev. 19 is an extension and fulfillment of the seventh seal and the seventh trumpet and the seventh bowl judgments. This is God's answer to the martyrs' question of Rev. 6:9-11.
   
   
6. The difficulties in interpreting these battles are:
   1. the type of literature in which they are expressed, apocalyptic/prophetic
   2. they are dealt with in successive stages, cycles, or dramatic acts
   3. there is fluidity between the groups and symbols
   4. there is difficulty separating first century fulfillment (temporal judgment) from end-time fulfillment (eschatological judgment)

WORD AND PHRASE STUDY

÷REVELATION 15:1-3

NASB (UPDATED) TEXT: REVELATION 15:1-3a
 ¹Then I saw another sign in heaven, great and marvelous, seven angels who had seven plagues, which are the last, because in them the wrath of God is finished. ²And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing on the sea of glass, holding harps of God. ³And they sang the song of Moses, the bond-servant of God, and the song of the Lamb, saying,

15:1 "in heaven" This is the third in a series of signs John saw in heaven.

Special Topic: Heaven

Special Topic: The Heavens and the Third Heaven

▣ "great and marvelous" This phrase occurs only here and points toward the OT allusion in Rev. 15:3, which may come from one of several places (i.e., Deut. 32:3-4; Ps. 111:2; 139:14; or Hosea 14:9).

Verses 3-4 make up one long composite OT allusion from several possible places.

▣ "which are the last" This is the Greek word eschatas, from which we get the English word eschaton (last things). It is paralleled to "is finished."

▣ "the wrath of God" See full note at Rev. 7:14.

Special Topic: Tribulation

▣ "is finished" This is an AORIST PASSIVE INDICATIVE of teleō to finish or fulfill. The coming wrath of God is viewed as already fulfilled, PROPHETIC AORIST. The bowls are a complete and final judgment on incalcitrant Jewish unbelief! There is no more hope of repentance and faith, only judgment and isolation for Jerusalem!

It is theologically possible that the sequence of the seals, trumpets, and bowls was a way of showing God's judicial patience with fallen mankind, but in the end, His total judgment, removal, and isolation of evil is justified! Hell is the only option left.

Special Topic: End or Full

Special Topic: Eternal Punishment

15:2 "I saw something like a sea of glass" This is first mentioned in Rev. 4:6. Because of its use in Rev. 21:1, it seems to be imagery for God's holiness, which kept sinful mankind from approaching Him (i.e., possibly imagery for the waters of heaven). One day this barrier will be removed. The OT allusion is to either Exod. 24:10 or Ezek. 1:22; 10:1. See full note at Rev. 4:6.

▣ "mixed with fire" This is a new element not found in Rev. 4:6. There have been numerous theories.

1. it is the reflected setting sun on human history
2. it represents fire which stands for God's judgment
3. it is the blood of the martyrs
4. it is connected to the victory at the Red Sea and the Song of Moses since the OT background of chapters 15 and 16 is the plagues of the Exodus (cf. Exodus 7-12; 15)

At first this seems to refer to the martyrs, but Rev. 12:11 shows that it must apply to those who have experienced natural deaths but who have not worshiped the beast (cf. Rev. 20:4).

The beast is first mentioned in Rev. 11:7. From chapter 13 it is obvious that there are two wild beasts; one is the incarnation of Satan (i.e., a parody of Christ) and the other is his false prophet (i.e., a parody of the Spirit). From Rev. 13:18 we know that his number is 666, which is both the number of a person and the fallenness and inadequacy of human society (i.e., government) apart from God.

▣"standing on the sea of glass" Some translations have

1. "on" (NASB, NKJV)
2. "beside" (NRSV)
3. "by" (TEV, NJB)
4. The Greek PREPOSITION'S basic meaning is "upon."

This imagery speaks of those overcomers being close to God. The "sea" in Revelation stands for a separation between a holy God and sinful creation. This sea is completely removed in Rev. 21:1 when full fellowship is restored (i.e., the fellowship of the Garden of Eden is restored).

For interpretive options on the meaning of "the sea of glass" see note at Rev. 4:6.

▣"holding harps of God" Angels are described as having harps in Rev. 5:8 and 14:2. In this context it refers to believers who are synonymous with the 144,000 of chapter 14. As the angels worshiped with music before the God in heaven, now too, the victorious believers!

15:3 "And they sang the song of Moses. . .and the song of the Lamb" This shows the unity of the Old Covenant and the New Covenant in this song of redemption. The song of Moses is an allusion to Exod. 15:1-19, where Moses thanks God for the defeat of Pharaoh at the Red Sea.

However, it is possible that John had Deuteronomy 32 in mind because the first phrase may be an allusion to Deut. 32:3-4. This was a warning against idolatry.

The song of the Lamb has previously been noted in Rev. 5:9 and 14:3. Notice that it is a song of corporate, not individual, salvation (cf. Gen. 3:15).

▣ "the bond-servant of God" This is an honorific title for OT characters like Moses, Joshua, and David. It may be the origin of Paul's "servant of Christ."

Special Topic: My Servant

÷REVELATION 15:3

NASB (UPDATED) TEXT: REVELATION 15:3b-4
 ^3b"Great and marvelous are Your works,
  O Lord God, the Almighty;
  Righteous and true are Your ways,
  King of the nations!
 ⁴"Who will not fear, O Lord, and glorify Your name?
  For You alone are holy;
  For all the nations will come and worship before You,
  For Your righteous acts have been revealed."

▣ "Great and marvelous are Your works" This is a composite allusion to Ps. 40:5; 92:5; 111:2; 139:14 and Hos 14:9.

▣ "O Lord God, the Almighty" This is an allusion to the three most used OT titles for God (cf. Rev. 1:8; 4:8; 11:7; 16:7).

1. "Lord" refers to YHWH, the Savior, Redeemer, Covenant God.
2. "God" refers to Elohim, the Creator, Provider and Sustainer of all life on earth.
3. The "Almighty" refers to El Shaddai, the Patriarchal name for the God of Abraham, Isaac, and Jacob (cf. Exod. 6:3).

Special Topic: Names for Deity, C. and D.

Special Topic: Shaddai and El Shaddai

▣ "Righteous and true are Your ways" In the midst of the suffering of the saints, this emphasis is tremendously important (cf. 16:7). This may be an allusion to Hosea 14:9.

Special Topic: Righteousness

Special Topic: Truth/True

There are three different translations of this verse available in modern English.

1. "King of the ages" (ASV, NIV, REB) which is found in the ancient Greek MSS P⁴⁷, א^i*,2, and C (cf. 1 Tim. 1:17; I Enoch 9:4) ‒ aiōnōn
2. "King of the nations" (NRSV, TEV, NJB) which is found in MSS א^a, A, P, and most minuscules ‒ ethnōn (cf. Rev. 15:4; Jer. 10:7)
3. "King of the saints" (NKJV) MSS 296, 2049 ‒ agiōn (Metzger, Textual Commentary, p. 753) which comes from a misunderstanding of a late Latin text

Option #2 is probably the original. UBS⁴ gives it a "B" rating (almost certain).

Special Topic: Textual Criticism

15:4 "Who will not fear, O Lord, and glorify Your name" This is the transcendent Holy One of creation (cf. Rev. 14:7; Jer. 10:7-10). Yet He offers salvation to any and all who will fear Him and glorify His name.

Special Topic: "The Name" of YHWH (OT)

▣ ""For You alone are holy" This title is used of YHWH in Rev. 16:5 and of Jesus in Acts 2:27.

Special Topic: Holy

Special Topic: Holy One

▣ "For all the nations will come and worship before You" In OT prophecy all the nations will one day flow into Jerusalem (cf. 1 Kgs. 8:41-43,60; Ps. 22:27; 66:4; 86:9; Isa. 2:2-4; 19:19-24; 27:13; 45:22-23; 56:7; 66:19-24; Micah 4:2; Mal. 1:11). John is using OT prophecy and imagery to describe a universal salvation. Jerusalem of the OT has become the heavenly Jerusalem of believing Jews and Gentiles.

Special Topic: Worship

Special Topic: YHWH's Eternal Redemptive Plan

÷REVELATION 15:5-8

NASB (UPDATED) TEXT: REVELATION 15:5-8
 ⁵After these things I looked, and the temple of the tabernacle of testimony in heaven was opened, ⁶and the seven angels who had the seven plagues came out of the temple, clothed in linen, clean and bright, and girded around their chests with golden sashes. ⁷Then 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 And the temple was filled with smoke from the glory of God and from His power; and no one was able to enter the temple until the seven plagues of the seven angels were finished.

15:5 "the temple of the tabernacle of testimony in heaven was opened" God reveals Himself

1. in Rev. 4:1 a door in heaven was opened for John
2. in Rev. 11:19 the Ark of the Covenant appeared in the temple for believers to see
3. now the entire heavenly tabernacle appears (cf. Exod. 25:9,40; 38:21; Num. 10:11; 17:7; Acts 7:44)

This OT allusion is developed in Heb. 8:5 and 9:23. This literary unit uses the Exodus and the Wilderness Wanderings Period as an OT backdrop. This symbolizes the second and ultimate exodus from bondage (bondage to sin).

▣ "the tabernacle of testimony" This refers to the Ark of the Covenant in the Holy of Holies that contained YHWH's tablets given to Moses on Mt. Sinai (Exod. 19-20; Deut. 5).

15:6 "clothed in linen, clean and bright" These seven angelic beings come from the very innermost part of heaven's temple, which shows their authority because they come from the very presence of God. In rabbinical Judaism there are seven powerful angels surrounding the throne of God, called "the angels of the presence."

These angels' dress is described as

1. "linen" (linon [MS P] or linoun [MS P⁴⁷]) which was worn by priests in Exod. 28:4 (see Special Topic: Linen; UBS⁴, "B" rating)
2. the ASV translates this as "precious stone" (lithon) which follows the Greek uncial manuscripts A and C, and may be an allusion to Ezek. 28:13 as an angelic clothing in the Garden of Eden

If the two basic presuppositions of textual criticism:

1. the most difficult reading is probably original
2. the reading that best explains the variants is probably original, then "stone" is the probable choice

Special Topic: Textual Criticism

▣ "and girded around their chests with golden sashes" This is very similar to the angel found in Dan. 10:5 or to Christ Himself in Rev. 1:18. These are obviously very powerful angels representing God or Christ.

15:7 "seven golden bowls full of the wrath of God" These shallow golden bowls are mentioned in Rev. 5:8, where they contain the prayers of the saints. There is a connection throughout Revelation to the prayers of His persecuted children and the wrath of God on unbelievers (see note at Rev. 7:14).

▣ "who lives forever and ever" This is an oath based on the root meaning of the term YHWH (cf. Exod. 3:14). YHWH is the ever living, only living One; all else derives life from Him.

Special Topic: Names For Deity, D.

Special Topic: Forever (Greek idiom)

Special Topic: Forever ('olam)

15:8 "And the temple was filled with smoke from the glory of God" This was a common OT description of the presence of God (cf. Exod. 19:18; 40:34; 1 Kgs. 8:10-11; 2 Chr. 5:13-14; Isa. 6:4). It is an allusion to the Shekinah cloud of glory which represented God's presence to Israel during the Exodus and Wilderness Wandering Period. But because of the contextual connection with the bowls, it may refer to the abundance of incense representing the prayers of God's children for justice.

Special Topic: Shekinah

Special Topic: Glory (kabod, OT)

▣ "no one was able to enter the temple until the seven plagues of the seven angels were finished" This possibly means that there was no stopping God's wrath once it had begun. This wrath is difficult to correlate theologically with Rev. 16:9 and 11, which implies that redemption is still the goal, even in the bowls it is still the hope and intent that fallen mankind, made in God's image, will repent and return to Him!

REVELATION 16

÷REVELATION 16:1

NASB (UPDATED) TEXT: REVELATION 16:1
 ¹Then I heard a loud voice from the temple, saying to the seven angels, "Go and pour out on the earth the seven bowls of the wrath of God."

16:1 "Then I heard a loud voice from the temple, saying to the seven angels" Revelation 15:8 shows that this must be the voice of God Himself. This last group of angels had ultimate authority to destroy God's earth. In the OT the death angel and the angel of destruction are God's servants, not Satan's.

▣ "Go and pour out on the earth the seven bowls of the wrath of God" This is an OT symbol for the judgment of God on

1. unbelieving Jews
2. unbelieving nations (cf. Ps. 79:6; Jer 10:25; Ezek. 22:31; Zeph. 3:8)

This term is used often in this context for God's wrath on unbelievers (see note at Rev. 7:14, cf. Rev. 16:1, 2, 3, 4, 8,10,12,17) because of

1. their blasphemy (cf. Rev. 16:9)
2. their persecution of believers (cf. Rev. 16:6)
3. their stubborn refusal to repent (cf. Rev. 9:20-21; 16:9-12)

For "the earth" see full note at Rev. 1:7. For "wrath of God" see full note at Rev. 7:14.

÷REVELATION 16:2

NASB (UPDATED) TEXT: REVELATION 16:2
 ²So the first angel went and poured out his bowl on the earth; and it became a loathsome and malignant sore on the people who had the mark of the beast and who worshiped his image.

16:2 This first bowl is very much like one of the Egyptian plagues (cf. Exod. 9:10-11). Some see this as related to Deut. 28:35, which is in the cursing and blessing section of Moses' covenant renewal. It is to be noted that, like the Egyptian plagues, these plagues affected only unbelievers.

÷REVELATION 16:3

NASB (UPDATED) TEXT: REVELATION 16:3
 ³The second angel poured out his bowl into the sea, and it became blood like that of a dead man; and every living thing in the sea died.

16:3-4 The second and third bowls parallel the second and third trumpets (cf. Rev. 8:8-11) and also reflect the Exodus plagues of Exod. 7:17-21; Ps. 78:44.

÷REVELATION 16:4-7

NASB (UPDATED) TEXT: REVELATION 16:4-7
 ⁴Then the third angel poured out his bowl into the rivers and the springs of waters; and they became blood. ⁵And I heard the angel of the waters saying, "Righteous are You, who are and who were, O Holy One, because You judged these things; ⁶ for they poured out the blood of saints and prophets, and You have given them blood to drink. They deserve it." ⁷And I heard the altar saying, "Yes, O Lord God, the Almighty, true and righteous are Your judgments."

16:4 Many Preterists see this as referring to the Roman army poisoning the water sources of Jerusalem.

16:5 "the angel of the waters" This may reflect the intertestamental Jewish apocalyptic terminology of I Enoch 66:2. In Revelation there has been an angel in charge of the wind (Rev. 7:1) and an angel in charge of fire (Rev. 14:8), so it is not unusual to see an angel in charge of the water. Again, angelic mediation and activity are common in intertestamental apocalyptic literature. We must interpret Revelation in light of its own genre, its own day, and not our modern western theological systems of eschatology!

▣ "Righteous are You" This is an allusion to Moses' song in Deut. 32 (especially Rev. 16:5) or possibly Ps. 119:137.

▣ "who are and who were" Notice that there is no future element as in Rev. 1:4,8; 4:8, because there is no future time (see full note at Rev. 11:17). This is the end! This is purposeful; note the threefold designation of Rev. 1:4. Time is no more! The end (i.e., Parousia) is revealed several times in Revelation, not just Revelation 19. Each of the seals, trumpets, and bowls ends with the Second Coming and culmination of history. This is why I think the recapitulation theory for the interpretation of Revelation is best!

I also realize that my understanding of the literary structure of the book does not fit well with my theological understanding of partial preterism. At this point in my study I do not know how to reconcile this discrepancy!

Does this book primarily address

1. the fall of Jerusalem in A.D. 70 (chapters 1-12)
2. the fall of Rome in the fifth century (chapters 13-19)
3. a future world ruler (i.e., the Second Coming)?

16:6 This phrasing points directly to Jerusalem, who had killed God's prophets and His faithful followers throughout its history. This could fit Roman persecution but Jerusalem is a better fit (cf. 2 Chr. 36:15-16; Matt. 23:31-39; Luke 13:33-34; Acts 7:52).

▣ "saints" See Special Topic: Saints

▣ "prophets" For OT Prophecy see:

Special Topic: Prophecy (OT)

Special Topic: Prophecy (NT)

16:7 "And I heard the altar saying" The horns of the altar had already spoken in Rev. 9:13. This seems to refer to

1. souls that are under the altar (cf. Rev. 6:9; 14:18)
2. the prayers of God's children (cf. Rev. 8:3-5)

It may also be simply a personification for graphic emphasis.

▣ "Lord God, the Almighty" For these titles for Israel's God, see notes at Rev. 1:8 and 15:3b

▣ "true and righteous are Your judgments" This may be an allusion to Ps. 19:9; 119:137. This is a helpful reminder in the midst of such terrible persecution toward Christians (cf. Rev. 15:4 and 19:2). God will set all things straight one day!

One of the purposes of Revelation is to show the fairness of God's judgment on unbelieving mankind.

÷REVELATION 16:8-9

NASB (UPDATED) TEXT: REVELATION 16:8-9
 ⁸The fourth angel poured out his bowl upon the sun, and it was given to it to scorch men with fire. ⁹Men were scorched with fierce heat; and they blasphemed the name of God who has the power over these plagues, and they did not repent so as to give Him glory.

16:8 This fourth bowl is similar to

1. the sixth seal of Rev. 6:12
2. very similar to the fourth trumpet of Rev. 8:12

▣ "it was given to it to scorch men with fire" The sun is personified as it is in Ps. 19:1-6. God controls the heavenly bodies (cf. Gen. 1:14-19). They are not gods. They do function as messengers (natural revelation, Ps. 19:1-6) and signs for the seasons, and for worship (cf. Gen. 1:14).

This imagery of solar heat may be a reversal of God's promise of restoration from Isa. 49:10. For desert people shade and water were blessings of life! Often the OT used shade as imagery of God's presence and protection (cf. Exod. 13:21-22; Ps. 91:1-6), but also its removal as warning (cf. Deut. 28:22).

Special Topic: Shekinah

Special Topic: Shadow as Metaphor for Protection and Care

Special Topic: Fire

16:9 "they did not repent so as to give Him glory" The purpose of God's wrath is redemptive in the seals and trumpets (cf. Rev. 9:20-21; 14:6-7; 16:9,11), even though stubborn, rebellious mankind refuses to repent. However, in the bowls the hope of repentance has passed; only judgment remains (i.e., Heb. 10:31)!

Special Topic: Repentance (NT)

÷REVELATION 16:10-11

NASB (UPDATED) TEXT: REVELATION 16:10-11
 ¹⁰Then the fifth angel poured out his bowl on the throne of the beast, and his kingdom became darkened; and they gnawed their tongues because of pain, ¹¹and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds.

16:10 "the fifth angel poured out his bowl upon the throne of the beast" The throne of Satan was given to the beast in Rev. 11:7. His power is described in Rev. 13:2ff. In Preterism this could refer to

1. Jerusalem (all of Revelation)
2. Rome (Rev. 13-19)

▣ "his kingdom" Satan mimics God. As God has a kingdom, so Satan has a kingdom. Throughout these remaining chapters the ministry of God in Christ is parodied by the evil trinity. Satan's kingdom, through the beast, is expansive (cf. Rev. 13:14-17).

▣ "became darkened" This is another allusion to the Egyptian plagues (cf. Exod. 10:21-23). God controls the light (cf. Rev. 8:12; 9:2; Gen. 1:5,14-18).

It is surely possible that "darkness" here represents political disruption, as the darkness and death of the firstborn did to Egypt. Rome experienced a period of chaos after the suicide of Nero in A.D. 68.

1. there were four claimants to the throne in a brief period causing civil war (A.D. 69)
2. even the conclusion of the Jewish War was halted for a period as Vespasian's return to Rome to become Emperor and Titus finished Israel's destruction

Some Preterist commentators take this context as referring to the invasions that brought an end to the Roman Empire in A.D. 467.

16:11 "they blasphemed the God of heaven" These unbelievers recognized the source and reason for their pain, but would not repent and turn to Christ! The plagues on Egypt were sent to expose the false gods of Egypt and cause the Egyptians to trust the God of Israel. The "curses" of Lev. 26 and Deut. 27-28 were sent to restore unbelieving Jews to faith and obedience. Judgment has a redemptive goal (except for the last one)!

The title "the God of heaven" was used earlier in Rev. 11:13 and reflects a Babylonian and Persian title for Deity used often by Daniel (cf. Dan. 2:18,37,44, see my commentary on Daniel at www.freebiblecommentary.org.

÷REVELATION 16:12-16

NASB (UPDATED) TEXT: REVELATION 16:12-16
 ¹²The sixth angel poured out his bowl on the great river, the Euphrates; and its water was dried up, so that the way would be prepared for the kings from the east. ¹³And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs; ¹⁴for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. ¹⁵("Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame.") ¹⁶And they gathered them together to the place which in Hebrew is called Har-Magedon.

16:12 "the sixth angel poured out his bowl on the great river, the Euphrates" This river was mentioned in Rev. 9:13-19 when the demonic army crossed its borders to torture mankind. The headwaters of the Euphrates were the northern boundary of the Promised Land and the outer limits of the Roman Empire. The possible historic basis for this demonic army was the Parthian calvary. These fierce anti-Roman invaders were a terror to the Roman legions.

▣ "its water was dried up" Quite often in the OT the drying up of the water was seen as an act of God as seen in

1. the Red Sea (cf. Exod. 14:21)
2. the Jordan River (Josh. 3:17)
3. several allusions in prophetic literature (cf. Isa. 11:15-16; 44:27; Jer. 51:36; Zech. 10:11)

This physical act symbolizes that God is allowing the end-time conflict to culminate. It is theologically parallel to 2 Thess. 2:6-7, "what/who restrains."

Special Topic: Waters

▣ "that the way would be prepared for the kings from the east" There has been much discussion as to how "the kings of the east" in Rev. 16:12 are related to "the kings of the whole world" in Rev. 16:14:

1. they are the same
2. they are antagonists (Nero Redivivus myth and the Parthian army)
3. the kings of the east refer to the army of God (i.e., Titus, reenforced by thousands of troups from the area of the Euphrates, returned to complete the siege of Jerusalem)

16:13 "the dragon, the beast, the false prophet" This is the first time that the second beast (cf. Rev. 13:11) is called "the false prophet," but from now on he will be referred to by this name every time (cf. Rev. 16:13; 19:20; 21:10).

These three refer to a Satanic trinity which will be defeated in two stages: the two beasts in the valley of Megiddo (cf. Rev. 16:12-16) and Satan at the end by Christ (cf. Rev. 20:7-10).

▣ "three unclean spirits like frogs" The term "unclean" is used in the NT gospels to refer to demons. Why they are characterized as frogs has been greatly disputed:

1. this is another reference to the Egyptian plagues (cf. Exod. 8:6)
2. in Zoroastrianism frogs are the symbol of ultimate evil
3. they refer to unclean animals (cf. Lev. 11:10,31)

Special Topic: Demons (fallen angels)

16:14 "they are spirits of demons, performing signs" It is very interesting to note that these signs and wonders will lead all unbelievers astray, but not even the least of the children of God (cf. Rev. 13:13; Matt. 24:24; Mark 13:22; 2 Thess. 2:9-11). This last literary unit (the bowls) is a comparison between what will happen to the children of God and what will happen to the inhabitants of the earth. Christ speaks words of truth, righteousness, and mercy to bring peace to the earth, but the demonic frog spirits speak lies and gathers the nations for war.

▣ "which go out to the kings of the whole world" This may be an allusion to Ps. 2:2, which forms the imagery of these last chapters of Revelation.

▣ "gather them together for the war of the great day of God" The description of a major battle of judgment appears in Rev. 6:2-8; 11:7-10; 12:17; 16:14; 17:14; 19:19 and 20:8. It is possible these all represent one battle from different perspectives (i.e., parallelism).

16:15 This parenthetical phrase contains the words of Christ which are interjected to encourage and warn the people of God. This is the third of the seven blessings to believers (cf. Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).

▣ "I am coming like a thief" These words of Jesus (cf. Matt. 24:43-44; Luke 12:39-40) were used earlier in Rev. 3:3 and alluded to in 1 Thess. 5:2 and 2 Pet. 3:10. It seems to refer to the any-moment, sudden coming of Christ in judgment.

The phrase "coming with clouds" is used in two senses (see Special Topic: Second Coming). It can refer to blessing or judgment (of God in Ps. 18:7-15; Isa. 19:1; Joel 2:1-2; Nahum 1:2-6; Zeph. 1:14-15; of Jesus in Matt. 24:30; 26:64). In Revelation it is used

1. In Rev. 1:7 as a beginning OT allusion of judgment from Dan. 7. It is the theme of the entire prophecy.
2. This same theme closes the book, Rev. 22:20.
3. It forms a crucial aspect of His message to the seven churches
   1. negative in judgment ‒ Rev. 2:5,16; 3:3
   2. positive in blessing ‒ Rev. 2:25; 3:11,20
4. In Rev. 16:15 could be for blessing or judgment
5. The closing of the prophecy, "coming," is used three times ("come" as invitation twice in 22:17 and again as a prayer in v. 20)
6. In Rev. 22:12 ‒ like 16:15, could be for blessing or judgment

The time frame is usually "quickly," which implies a first century setting

Special Topic: Soon Return

Special Topic: The Second Coming

Special Topic: The Any Moment Return of Jesus vs. the Not Yet

▣ "Blessed is the one who stays awake and keeps his clothes" This is the third of seven blessings given to faithful believers (cf. Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14). This almost seems to be a summary of the warning found in Mark 13:33-37; Luke 12:37.

▣ "so that he will not walk about naked and men will not see his shame" This may be an allusion to Rev. 3:18. In the OT nakedness was a symbol of judgment (cf. Ezek. 23:29; Hosea 2:3; Amos 2:16; Mic. 1:8). However, it refers not to the loss of salvation, but to Christians who will be ashamed of their activities and lack of lifestyle faith at Jesus' Coming. Jesus' coming as the Judge and Conqueror, which is exactly how the Jews expected the Messiah to return, is described in Rev. 19:11-16.

Special Topic: Shame

16:16 "and they gathered them together" This is repeated in Rev. 20:8.

This word is spelled differently in several Greek manuscripts. There have been several theories to describe this name (which appears nowhere else in Hebrew or Greek literature).

1. it refers to "the mountain of Megiddo," a northern city in the tribal allocation of Manasseh, built on a hill
2. it refers to "the city of Megiddo," but the problem is that this is not the exact spelling of that city
3. it is a translation of a phrase "the mount of assembly" found in Isa. 14:13, which refers to the ultimate mountain of Deity which Satan attacks
4. it refers to the whole Promised Land (cf. "the mountains of Israel" mentioned in Ezek. 38:8,20,21; 39:2,4,17)
5. it refers to "the fruitful mountain" which would symbolize Jerusalem, the end-time site of many of these final battles between good and evil (cf. the prophecy of Joel)
6. the root meaning of "megiddo" might be "to cut or to attack," making this a reference to "the destroying mountain" of Jer. 51:25, a symbol of Rome's destruction.

John has chosen a city that was well known and has slightly changed its spelling (see Metzger, Textual Commentary, p. 755). This is similar to his inaccurate listing of the twelve tribes in Rev. 7:5-8 in order to show their symbolic nature. This symbolic interpretation is further seen in the use of the phrase "in Hebrew," which indicates symbolism, as in Rev. 9:11. It is true that the Valley of Jezreel or the Plain of Esdraelon was the site of many OT battles (cf. Jdgs. 5:19-21; 2 Kgs. 9:27; 23:29-30; 2 Chr. 35:22; Zech. 12:11). This northern invasion route of Mesopotamian powers had become a cultural symbol of evil (cf. Isa. 14:31; Jer. 1:13-14; 4:6; 10:22; 46:20-24; 47:2-7; 50:3,9,41; 51:48; Ezek. 38:6,15; 39:2).

÷REVELATION 16:17-21

NASB (UPDATED) TEXT: REVELATION 16:17-21
 ¹⁷Then the seventh angel poured out his bowl upon the air, and a loud voice came out of the temple from the throne, saying, "It is done." ¹⁸And there were flashes of lightning and sounds and peals of thunder; and there was a great earthquake, such as there had not been since man came to be upon the earth, so great an earthquake was it, and so mighty. ¹⁹The great city was split into three parts, and the cities of the nations fell. Babylon the great was remembered before God, to give her the cup of the wine of His fierce wrath. ²⁰And every island fled away, and the mountains were not found. ²¹And huge hailstones, about one hundred pounds each, came down from heaven upon men; and men blasphemed God because of the plague of the hail, because its plague was extremely severe.

16:17 "Then the seventh angel poured out his bowl upon the air" This could be a reference to Satan's kingdom as found in Eph. 2:2. The air above the earth was considered the realm of evil by the first century world. The battle with evil is finished (cf. Rev. 16:17c-21).

Special Topic: Symbolic Numbers in Scripture, #4

16:18 This imagery is used several times in Revelation (cf. Rev. 4:5; 8:5; 11:19; 16:18).

16:19 "The great city" This same difficulty involved in identifying the Great Whore of Babylon is seen here. The two major options (at least for Preterists) are

1. Jerusalem ‒ destroyed in A.D. 70
2. Rome and her empires ‒ destroyed in A.D. 476
3. both, #1 in Rev. 1-12; #2 in Rev. 13-19

▣ "was split into three parts" This possibly is an allusion to

1. the vision of Ezekiel 5, which describes Jerusalem's utter defeat
2. the Jewish warring factions inside the city of Jerusalem during the Roman siege (cf. Josephus, Wars 5.1.1,4)

▣ "the cities of the nations fell" This shows the ineffective alliance of fallen human governments against our God and His Christ (cf. Psalm 2). See note at Rev. 10:11.

▣ "Babylon the great was remembered before God" The phrase "then God remembered" is often a symbol of God's judgment (cf. Rev. 18:5; 19:15). This particular cup of judgment was discussed earlier in Rev. 14:10.

▣ "the cup of the wine of His fierce wrath" Drunkenness was OT imagery for God's judgment (cf. Ps. 60:3; 75:8; Isa. 51:17,22; Jer. 25:15-16, 27-28).

"Wrath" is the term orgē. See full note at Rev. 7:14.

Special Topic: Wine and Strong Drink

Special Topic: Tribulation

16:20 "every island fled away" This is similar to the sixth seal (cf. Rev. 6:14).

▣ "the mountains were not found" These were OT symbolic phrases for cataclysmic events (cf. Ps. 97:5; Mic. 1:4; Nah. 1:5).

16:21 "huge hailstones" Hailstones have always been the sign of God's judgment (cf. Josh. 10:11; Isa. 28:2).

1. This is another possible allusion to the Egyptian plagues (cf. Exod. 9:23-24).
2. In Ezek. 38:22 hail is used on the end-time enemies of God. The weight of the hailstones has varied.
3. The Mosaic punishment for adultery was stoning (cf. Lev. 20:10). Apostate Israel was guilty of spiritual adultery with Rome.
4. Josephus, Wars 5.6.3, describes the Roman catapults as throwing huge stones into Jerusalem during the five month siege.

▣ "about one hundred pounds each" This is literally "a talent weight." The weight of "talents" in the Ancient Near East has varied from 45 to 138 pounds. Their exact weight is unknown, but these are obviously exaggerated weights to show the damage and death they will cause.

Special Topic: ANE Weights and Volumes

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What does the "sea of glass" symbolize?
2. Why does God show John a vision of the heavenly tabernacle?
3. List the similarities between the seals, trumpets, the bowls, and the plagues of Egypt.
4. How are the kings of the east in Rev. 16:12 related to the kings of the whole earth in Rev. 16:14?
5. What or where is Armageddon? (Rev. 16:16)
6. To what does the "great city" refer? (Rev. 16:19)

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