Chapter Nine - God Intervenes (14:1-16:21)

1. THE ANNOUNCEMENT CONCERNING THE 144,000 (14:1-5)

1.1. The Setting (14:1)

Verse 14:1

"Zion" (Hebrew: צִיּוֹן, transliteration: tsiyyon)(Greek: Σιών, transliteration: Siōn) is the city of David and the city of God. Zion was the name of the ancient Jebusite fortress situated on the southeast hill of Jerusalem at the junction of the Kidron Valley and the Tyropoeon Valley. After David captured "the stronghold of Zion" by defeating the Jebusites, he called Zion "the City of David" (2 Samuel 5:7; 1 Kings 8:1; 1 Chronicles 11:5; 2 Chronicles 5:2). When Solomon built the Temple on Mount Moriah (a hill distinct and separate from Mount Zion), the word "Zion" expanded in meaning to include also the Temple area (Psalms 2:6; 48:2, 11-12; 132:13). "Zion" was used as a name for the city of Jerusalem, the land of Judah, and the people of Israel as a whole (Isaiah 40:9; Jeremiah 31:12). The prophet Zechariah spoke of the sons of Zion (Zechariah 9:13). By this time the word "Zion" had come to mean the entire nation of Israel.

As the revelation continues, "the Lamb was standing on Mount Zion, and with Him one hundred and forty-four thousand" is the first important fact that catches John's eye. That the Lamb is standing on Mount Zion is in contrast to the dragon standing on the shifting sands of the seashore. Here, is a contrast between stability and rest, and instability and unrest. The contrast is between the Lamb who wins by the sacrifice of Himself versus the dragon who attempts to gain control by his selfish and bloody outrage against humanity.

We have two interpretations of the meaning of "Mount Zion":

1. It refer to the heavenly Jerusalem city (Hebrews 12:22-23). Since Zion is used of the heavenly Jerusalem and these 144,000 are before the throne (Revelation 14:3), it seems natural to understand Zion as the heavenly city. When the group was first introduced they were on earth (Revelation 7:1-3), but now they are in heaven. Their work of witnessing must now be finished, for none will be able to slay them until then. However, Scripture never uses Mount Zion to denote a celestial abode of God or His people. The text does not say that the 144,000 are in the same place as the singers, only that they hear the singers (14:2-3).

2. It refer to the earthly city of Jerusalem. Jewish tradition expected a rallying of the faithful remnant at Mount Zion (Psalms 48:1-2; Isaiah 11:9-12; 24:23; Joel 2:32) after the difficulties of the latter days. Since John has Psalms 2:1-12 in mind in this larger context (cf. Revelation 11:18; 12:5), a reference to earthly Zion is probable. This locality also corresponds to the prophecy of Zechariah 14:4-5. John is dealing with the nation Israel and looking forward to the Millennial reign of Christ on earth. Prophetically in Scripture, Zion came to symbolize the place where Messiah would come as the deliverer of Israel and where He would gather together His people (Psalms 48:1f; Isaiah 24:23; 59:20; Joel 2:32; Romans 11:26). Mount Zion will be the earthly seat of the Messianic or Millennial kingdom. At any rate, that the 144,000 are singing "before the throne" (Revelation 14:3) is not an objection to seeing them as the earthly Zion. It is not the redeemed who are leading the singing but the angelic harpists in the heaven. Christ does not descend to the earth until His second coming (19:11-16), so this seems to be a flash-forward to the Millennial period of 20:1-6. It is an earthly scene anticipating a future reality. Thus, this is prophetic of Christ's reign in Zion, earthly Jerusalem, following the Tribulation. I prefer this interpretation.

Further, the group of 144,000 is the same as that of 7:4-8 where they are to be sealed and kept safe through the Tribulation, protected from death to go into the Millennial reign of Messiah without going into heaven. Why then is there a second reference to this same group? One reason might be to show that not everyone in the world will become a follower of the world dictator, the Antichrist (cf. 13:3-4, 12-14, 16-17). The previous chapter would tend to give the impression that during the second half of the coming Tribulation the entire world would come under the authority of the Antichrist. But God always has His faithful followers and the mention again of the 144,000 points out clearly that such will be the case in those dark days.

The phrase "with Him 144,000" shows that Christ (i.e., the Lamb) will continue to protect His flock even in perilous times and bring them through to victory.

Now additional information is provided regarding these servants which heightens the contrast between these and the worshippers of the beast. The phrase "having His name and the name of His Father written on their foreheads" showing that:

1. they belong to God and not to the beast;

2. they have had the guarantee of God's protection and security through the Tribulation; and

3. they are God's servants.

As chapter 7 by its context would indicate, they are the great evangelists of the Tribulation who proclaim the Gospel of the Lord Jesus Christ. Then, note that in 14:4 we are told that they follow the Lamb. Chapter 14 completes the drama started in chapter 7. In chapter 7 this whole company of God's servants are sealed and protected (7:1-8), and then a company of those they led to Christ are seen as martyred saints in heaven serving before the throne of God (7:9-15). But here in chapter 14, the whole body of the 144,000 are with the Lamb as victors in the earthly Millennial kingdom. Here, the main emphasis is that we see they still intact after the horrible Tribulation, they are preserved and standing triumphantly with the Lord Jesus on Mount Zion in the Millennium.

1.2. The New Song (14:2-3)

Verse 14:2

As the saints are with the Lamb on Mount Zion, John hears a glorious song from heaven. This "voice from heaven" is very loud. John uses three similes "like" to describe it:

1. the sound of many waters (cf. 1:15; 19:6);

2. the sound of loud thunder (cf. 6:1; 19:6); and

3. the sound of harpists playing on their harps (cf. 5:8; 14:2; 15:2; 18:22).

The combination of the loud singing and the harps emphasizes the tremendous joy and worship that is going on in heaven. This is the heaven responds in anticipation of the reign of God on earth accomplished by the Lamb.

However, it is important to note that the singers are not necessarily the 144,000, but angelic hosts (cf. 5:11) and perhaps including the Tribulation martyrs in heaven. The voice is from heaven and before the throne (14:2-3). The 144,000 are on earth. Here, we are only told the 144,000 can learn the song while in 15:2-3 they sing the Song of Moses with the company of the redeemed.

Verse 14:3

In what sense is this a "new song"?

The adjective "new" (Greek: καινὴν, transliteration: kainēn) not only means new in time, but also new in quality. In the Old Testament there are a number of references to a "new song" (cf. Psalms 33:3; 40:3; 96:1; 144:9; 149:1; Isaiah 42:10). A new song is a consequence of a deeper or clearer grasp of the person and works of God so that it results in a fresh and meaningful impulse of gratitude and joy in the soul as it is expressed in songs of praise and adoration. A new song is not only a song new in time, but also new in quality with a new response and understanding. But we are not told just exactly what this new song is. It should, however, be related to 5:9 where the new song that was sung by the heavenly choir. This it is a song of redemption and vindication. What was seen in chapter 5 as secured for the redeemed by Christ's death, that is they will reign on the earth (5:10) has now been realized on Mount Zion.  

What about the clause "no one could learn the song except the 144,000"?

The verb "learn"  (Greek: μαθεῖν, transliteration: mathein) means appropriate to oneself through experience or practice. Only the 144,000 because of what they will have experienced throughout the Tribulation from beginning to end, having experienced God's mighty deliverances and victory over the beast, can truly experience the depth of the meaning of the song.

Next we read that the 144,000 "had been redeemed" from the earth  (cf. 5:9). The verb "redeemed" (Greek: ἠγορασμένοι, transliteration: ēgorasmenoi) means to acquire by a ransom. It was used of purchasing slaves in the market place. Believers are those who have been redeemed from the slave market of sin by the death of Christ.

1.3. The Separation and Salvation of the 144,000 (14:4-5)

Verse 14:4

Regarding the 144,000, this verse is perhaps the most difficult because of the reference to "were not defiled with women" and "virgins."

The noun "virgins" (Greek: παρθένοι, transliteration: parthenoi) means a male who has never had sexual relations. Does this mean they are men who have never been married, celibates for the kingdom of God (cf. Matthew 19:12; 1 Corinthians 7:1-7)? Or does this refer to spiritual faithfulness as opposed to apostasy or cultic prostitution (cf. 2 Corinthians 11:2-3; Revelation 2:14, 20-22 with 3:4). There are two possible interpretations:

1. John is probably using these terms in a spiritual sense to declare their chastity and devotion to Christ. In the Old Testament, the people of Israel were viewed as the wife of the LORD and unfaithfulness to Him was spoken of as spiritual prostitution and spiritual adultery (cf. Exodus 34:15; Deuteronomy 31:16; Isaiah 1:21; Jeremiah 2:20; 3:20; Hosea 9:1). Similarly, in the New Testament the church is viewed as the bride of Christ, as a chaste virgin, and unfaithfulness is viewed as spiritual adultery (cf. Ephesians 5:22-32; 2 Corinthians 11:2; James 4:4; Revelation 2:20-23). Further, the verb "defiled" is used by John in the Book of Revelation of spiritual defilement or cultic prostitution (2:14, 20-22; 3:4). During the Tribulation, there will exist a great apostate church or the great harlot. This will be followed by the apostate and idolatrous worship of the beast (13:15; 17:1-18:24). But these 144,000 escape all spiritual defilement with these religious systems of the Tribulation. They remain pure, i.e., spiritual virgins.

2. The most probable meaning of "virgins" is that it refers to celibates, i.e., it excludes married men. The peculiar demands of the times require celibacy. This is the basic meaning of the noun, and it also corresponds with the meaning of defilement in verse 4. The Lord Jesus spoke approvingly of eunuchs (Matthew 19:12), and Paul wished all men to have the gift of continence (1 Corinthians 7:1, 32). This is a special holiness of the 144,000 that dictates an entire abstinence because of the nature of the last times. This in no way degrades the institution of marriage, but is in special recognition of the critical times through which this group must pass. In my opinion, I recognize both the literal and spiritual meanings (i.e., deeper sense) of the word "virgins." Due to the nature of the last times, the 144,000 should be unmarried men who are faithful to the Lord Jesus Christ, they follow and serve Him. This view fits the following words, "these are those who follow the Lamb wherever He goes." If they are married men, then it will be difficult for them to follow the Lord Jesus Christ wherever He goes, only unmarried men without the burden of taking care of their families, are free to go.

Then we read "these have been redeemed from among men as first fruits to God and to the Lamb." This further explains the above and portrays their spiritual chastity and obedient discipleship as effect and cause. First we had the effect, now we see the cause, the redeeming grace of God.

The expression "as first fruits" further defines their redemption. There are two concepts in the first fruits metaphor:

1. It refers to the initial harvest taken in by the farmer with more to come. It indicates more is to come and is a pledge, a down payment that, that is so. The 144,000 are the first converts to the Lord Jesus during the Tribulation who will go into the Millennial kingdom, but others, as we saw in Revelation 7:9, will follow.

2. It refers to being totally separated and becomes an offering and a sacrifice to God. This is the emphasis and primary thought here in this context and by the words "to God and to the Lamb," they are a holy and pure sacrifice.

Verse 14:5

"In their mouth no lie was found," that is no false messages, but only the truth about Christ as the only way to eternal life.

"They are blameless" does not mean they will be sinless. The Lord Jesus Christ is the only human personality that is without sin. The Tribulation will be a time characterized by deceit, by lies and false. But they will speak and live the truth with veracity so that their lives will be "blameless" before the unbelieving world.

How important this is for us to recognize today. Too often the testimony of the church is negatively affected by the testimony of believers whose lives are blameable. Compare the following exhortations to the church today (1 Peter 1:17; 2:11-12; Titus 2:11-14; Colossians 1:22; Ephesians 1:4; 5:27).

2. THE ANNOUNCEMENT OF THE FIRST ANGEL: THE EVERLASTING GOSPEL (14:6-7)

2.1. The Messenger of this Gospel (14:6a)

Verse 14:6a

This is "another angel" but not one of the seven angels of the seven trumpets. Here we have an angelic being probably in some recognizable form preaching the gospel from the heavens. This should not surprise us due to the following reasons:

1. The noun "angel" (Greek: ἄγγελον, transliteration: angelon) means messenger. Angels are messengers and servants of God. Their name signifies communication.

2. In the Old Testament angels were often sent by God to communicate doctrine and warn men of doom  (Genesis 19:1-15; Daniel 10:10-21; cf. Acts 7:53; Galatians 3:19; Hebrews 2:2).

3. During this age, God has not sent angels to preach the gospel, though in the first century he did send angels to reveal certain things as with Peter (Acts 10:1-16). In the Tribulation, however, God will send angelic beings, perhaps because of the wickedness and deceit of these days. In this passage, there is an angelic being flying in the midst of heaven and speaking with a loud voice. Believers who know God and believe the Scriptures have no trouble believing such statements of Scripture.

The phrase "flying in the midst of heaven" stresses this angel will be constantly on the move in the midst of heaven. Remember that according to Scripture, there are three heavens:

1. The first heaven, our atmosphere out to about 100 miles;

2. The second heaven, the starry heavens; and

3. The third heaven, the abode of God (2 Corinthians 12:2; Deuteronomy 10:14).

The heaven referred to here is probably the first atmospheric heaven, but it is possible that it could be the second heaven, the heaven of the stars from whence this angelic messenger will be constantly orbiting the earth as a kind of satellite sending down his message to earth. People on the earth will probably at first claim he is an "Extra-Terrestrial" but not after his message is heard around.

AN ANGEL IS PROCLAIMING THE EVERLASTING GOSPEL  

2.2. The Proclamation of the Everlasting Gospel (14:6b)

Verse 14:6b

This gospel in Revelation 14:6 is called "the everlasting gospel." The adjective "everlasting" (Greek: αἰώνιον, transliteration: aiōnion) means continuing forever. The noun "gospel" (Greek: εὐαγγέλιον, transliteration: euangelion) means good news. There are two levels of meanings of "the everlasting gospel":

1. Generally speaking, it refers to the good news of Salvation by the Lord Jesus Christ and it helps to fulfill "this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end shall come" (Matthew 24:14; Mark 13:10). Remember that this verse is not a prophecy of what will be accomplished by the church with the end then coming. The church is commanded to go into all the world and to preach the gospel to every creature (Matthew 28:19; Mark 16:15; Acts 1:8), but the actual accomplishment of the proclamation of the good news to "those who live on the earth, and to every nation and tribe and tongue and people" is accomplished by the 144,000, their converts, and the two witnesses.

2. Particularly, it refers to the good news that God at last is about to deal with the world in righteousness and establish His sovereignty over the world. Ordinarily, one would expect this to refer to the good news of Salvation. In verse 7, however, the content of the message is quite otherwise, for it is an announcement of the hour of judgment of God and the command to worship Him. This is an "everlasting gospel" in the sense that God's righteousness is everlasting. Throughout eternity God will continue to manifest Himself in grace toward the saints and in punishment toward the wicked.

The angel with "the everlasting gospel" which includes the announcement of judgment, will be a strong motive for the world to respond to the gospel of Salvation. This is not exactly good news to those who follow the beast and worship him. Perhaps this message will become good news to those who turn to the Lord Jesus Christ.

2.3. The Message of the Everlasting Gospel (14:7)

Verse 14:7

The good news this angel proclaims has five key elements, including three commands and two reasons:

1. Command 1 - "Fear God" refers to a holy reverence that recognizes the sovereign authority and power of God to deal with man in His holy wrath. In Psalm 111:10 the psalmist declared that "the fear of the Lord is the beginning of wisdom" (cf. Proverbs 1:7;  9:10). It is to recognize the true God who can destroy the soul rather than just the body as with the beast (cf. Matthew 10:28).

2. Command 2 - "Give Him glory" refers to the praise and honor that should accrue to God due to man's knowledge and high estimation of God as the sovereign Creator of the universe. This requirement goes to the very essence of the problem of unregenerate people, who "even though they knew God, they did not honor Him as God or give thanks" (Romans 1:21).

3. Command 3 - "Worship Him" means to show reverence or respect. This verb emphasizes the external display as seen in obedience, prayer, singing, and worship, while the verb "fear" emphasizes the mental attitude behind the worship. In the Tribulation men will be forced to fear the beast and worship his image. In this message the angel is demanding that men reject the beast and turn to worship God (cf. Revelation 14:11).

4. Reason 1 - Unbelievers will be called to fear and glorify God immediately because "the hour of His judgment has come." Opportunity is fading fast, the final judgments of the Tribulation, that is the bowl judgments, are about to occur. These will conclude with the second coming of Christ and lead to the removal of all unbelievers (Matthew 25:31-46; Revelation 19:11-21).

5. Reason 2 - The angel gives one final reason for sinners to turn from Antichrist to God, proclaiming that people should "worship Him who made the heaven and the earth and sea and springs of waters." The created universe both offers proof of God's existence and provides grounds for worshipping Him. Age after age creation has called man to recognize God's existence, and to seek after Him (Psalm 19:1-4; Isaiah 40:21-26; Acts 14:14-17; 17:26-27). This means men are without excuse (Romans 1:18-20) and that the hour of the Creator's judgment is about to fall. The angel’s stern warning is that the Creator is also the Judge, He is the one people should fear and worship, rather than Satan and Antichrist.

3. THE ANNOUNCEMENT OF THE SECOND ANGEL: THE FALL OF BABYLON (14:8)

3.1. The Fall of Babylon (14:8)

This verse introduces us to another future event and one that will become a further means of endurance for Tribulation believers (Revelation 14:9-12) and a comfort to believers even today as we observe the growth of religious and commercial Babylonianism in our time (chapters 17 and 18). This verse also forms another striking contrast to the apparent prosperity of the beast and the false prophet and their system as seen in chapter 13.

Today we are seeing the rise and formation of international commerce which control the governments and political powers within those nations. This involves a mystery of lawlessness (2 Thessalonians 2:7-8), a spiritual adultery (Revelation 14:8) that has existed among the nations since the times of Nimrod (Genesis 10:8-12) to some extent, but which will reach its zenith in the Tribulation. More details will be covered on this subject religiously and commercially in Revelation chapters 17 and 18 where the fall of Babylonianism will be described in more detail by John.

Verse 14:8

John introduces "another angel, a second one" to us. This is different from the angel of verse 6 or from the seven trumpet angels. The second angel "followed" (Greek: ἠκολούθησεν, transliteration: ēkolouthēsen) the first one, not only sequentially, but also in the sense of delivering a follow-up message to his. Evidently this angel will "follow" the first angel likewise fly about the earth as a kind of satellite proclaiming the "fall" of Babylon.

The verb "saying" (Greek: λέγων, transliteration: legōn) is in present participle tense which suggests the repetition of his message all over the earth as a warning to men. Here is the grace of God warning men and comforting believers. It is a warning to unbelievers not to trust in the Babylonian system, regardless religiously or commercially, because it is a "fallen" system.

The verb "fallen" (Greek: ἔπεσεν, transliteration: epesen) meaning to suffer defeat or ruin. This fall is emphasized strongly in the following ways:

1. The verb "fallen, fallen" is repeated for emphasis (cf. Isaiah 21:9).

2. The verb is an aorist indicative and it may be what we call the proleptic aorist, views a future event as so certain that it is as though it were already accomplished (cf. Revelation 10:7; 11:18; 18:2).

In addition to being a means of emphasis, note that the repetition of the verb "fallen" may refer to the fall of "Babylon" in its twofold existence:

1. its fall religiously (17:1-18); and

2. its fall commercially (18:2-24).

The phrase "fallen, fallen is Babylon" derives from Isaiah 21:9a, where it is equivalent to the statement that the idols of Babylon are destroyed (Isaiah 21:9b). The destruction of the idolatrous system of the world is also in mind here, as Chapter 13 and the immediately following verses (14:9, 11) bear out.

The phrase "fallen, fallen, Babylon the great" is Isaiah  21:9a merged with another Old Testament reference (Daniel 4:30). The title "Babylon the Great" (Revelation 16:19; 17:5; 18:2, 10, 21) is from Daniel 4:30. In Daniel the title forms part of an expression of the king’s self-glorification, for which he is to be judged. Now the latter-day Babylon also meets its end.

The proper name "Babylon" (Hebrew: בָּבֶל, transliteration: bābel)(Greek: Βαβυλων, transliteration: Babylōn) appears in the Bible in the usual form as "Babel," means confusion or the gate of god. It is a name given to the ancient city of Babylon started by Nimrod (cf. Genesis 10:8-10; 11:1-9). It was a major city in central Mesopotamia, located on the Euphrates, about 50 miles south of modern Baghdad, Iraq. In Old Testament times, the commercial, religious and political capital of Babylonia was the dominant power in the Near East in the sixth century BC. In the New Testament times, it signifies the world and its forces in opposition to God. It is often contrasted with "the new Jerusalem" (Revelation 21:2, 10), in which God will finally reign supreme. What the literal city stands for will become more conspicuous in John’s further discussion of it in chapters 17-18.

LOCATION OF THE ANCIENT BABYLON

THE SITE OF THE ANCIENT CITY OF BABYLON IN MODERN IRAQ

There are three key nouns here:

1. wine;

2. wrath; and

3. immorality.

The noun "wine" is described by "wrath" and "immorality." So, the wine consists of two things:

1. wrath; and

2. immorality.

The noun "wine" refers to that which intoxicates and disorients. The metaphor of intoxicates in this verse comes from Jeremiah 51:7-8: "Babylon has been a golden cup in the hand of the Lord, intoxicating all the earth. The nations have drunk of her wine; therefore, the nations are going mad. Suddenly Babylon has fallen and been broken..." Here that which intoxicates is the secret mysteries, false and idolatrous doctrines that Satan has used to turn nations further away from God. It includes, as we shall see later, international commercialism. This is a wine that intoxicates a world seeking its security and happiness in riches and pleasure rather than in God (Revelation 18:2-3, 9-13; 16-19). We can see the intoxicating powers of commerce and materialism in our world today with our satellites and the internet.

The noun "wrath" refers to the wrath of God (14:10, 19; 12:12; 14:10, 19; 15:1, 7; 16:1, 19; 19:15), it has two meanings:

1. It refers God's judgment that occurs when men love the creature more than the Creator and turn away from the knowledge of God (Romans 1:18-23). God gives them over to their own vain imaginations and satanic delusions as in idolatry or Babylonianism. Remember there is an emphasis in Revelation on the worship of God as the Creator (cf. 14:7). The cup of God’s wrath that He gives to those whom He will severely punish (cf. 14:10). Acceptance of Babylon’s wine of immorality entails the drinking of God’s wine of wrath. They are inseparable. The imagery here corresponds to that of Jeremiah 51:6-7 (cf. Jeremiah 25:15).

2. It refers to the ultimate destruction of Babylonianism and all nations who have drunk of the wine of the spiritual immorality of this harlot system. This wine then is a judgment from God and leads to the judgment of the Tribulation (Jeremiah 25:12-29; Revelation 14:10). So, the next judgments of the Tribulation are the bowl judgments poured out in quick succession with the seventh bowl leading to the fall of Babylon (16:17-19).

The noun "immorality" is used figuratively of spiritual prostitution and apostasy from God, is a sin repeatedly attributed to Babylon (cf. 17:1, 2, 5, 15, 16; 18:3, 9; 19:2). It particularly refers to the various idolatries and human ideologies of man as found in the religious and politico-commercial system of the beast.

In summary, the reason for Babylon's judgment is twofold:

1. because of her own immorality; and

2. she has infected all the nations with her sins.

3.2. Further Explanation with Illustrations

The name Babylon is designed to take us back to the original city of Nimrod and Babel because this became the seat of Satan's ancient counterfeit strategy to corrupt the knowledge of God as well as God's plan of salvation as anticipated in Genesis 3:15. This was accomplished by Nimrod's political, commercial, and international system as demonstrated in the tower of Babel. History shows us this system has never ceased to exist and will exist in a revived form in the Tribulation as never before (Revelation 17 and 18).

One of the distinguishing features of the ancient system of the Chaldean "mysteries" was the drinking of a mysterious drink. The drink was made of wine, honey, water, and flowers which were all symbolical of the doctrines of the cult. The drink made the participant intoxicated, excited and duly prepared for participating the licentious Babylonian rites.

Below figure is a woman from Babylon offering the cup of fornication to the participants.

WOMAN WITH THE CUP OF FORNICATION

The two Babylons refer to ancient Babylon of the Old Testament and the Babylon of the future spoken of in the New Testament. (Further information about this system is documented in The Two Babylons or The Papal Worship Proved to Be The Worship of Nimrod and His Wife, Alexander Hislop, Loizeaux Brothers, Second American Edition, 1959.)

4. THE ANNOUNCEMENT OF THE THIRD ANGEL: JUDGMENT ON THE BEAST WORSHIPPERS (14:9-11)

The revelations that come from the three angels appear to be given to encourage those who are experiencing those horrifying days. Since that time will be Great Tribulation, "such as has not occurred since the beginning of the world ..." (Matthew 24:21), it is likely that believers experiencing this period of persecution could begin to lose heart. They might begin to wonder if God truly is in control, and if He is, why isn't He doing something about the horrible conditions?

The first angel that John see comes "flying in the midst of heaven, having the everlasting gospel to preach ..." (Revelation 14:6). Such words coming from the lips of an angel would be a tremendous encouragement to believers on the earth during the Tribulation. It would give them assurance that there is an end to the sufferings they are experiencing. But this message would also be a warning to unbelievers who were currently worshipping the beast.

The second angel came with the message, "fallen, fallen is Babylon the great..." (14:8). This announcement anticipates the destruction of the apostate religious system that will be created in the world following the rapture of the true church. Chapter 17 gives more information about this system which is presented as "a great harlot who sits on many waters" (17:1-2). But the figure of "Babylon" is also used in chapter 18 to picture the economic system, created by the world dictator that will flourish during the second half of the Tribulation. The fact that both religious and economic Babylon will be destroyed is "good news." Believers living under the influence of both of those systems will truly rejoice in this angelic message.

A third angel immediately follows with a proclamation containing a severe warning. It is clear that this third message is directed to those who were the committed followers of the beast. Earlier it was said that the beast would require all those living on the earth to receive a mark either on their right hand or forehead (13:16). The message of this angel spells out the ultimate consequences of receiving that mark. The judgments described here are terrible and awesome. The beast's system, Babylonianism (14:8), is doomed and so are his worshippers (14:9-11). These verses also bring out some striking contrasts with the preceding and following verses:

1. As the beast worshippers drink of the wine of the wrath of Babylon's immorality, so they will drink of the wine of the wrath of God (14:10).

2. The beast worshippers will be unable to rest day or night from their eternal doom and judgment, but the saints of God will rest from their labours forever (14:11).

3. While the beast worshippers have rest from the tortures of the beast and the saints are tormented on earth, there is a reversal of roles after death or the Tribulation.

4. Then, there is a contrast of loyalties which form the basis for the temporary rest on earth versus the eternal rest in heaven.

4.1. The Messenger (14:9a)

Verse 14:9a

Following the pronouncement of the fall of Babylon by the second angel, John next sees "a third angel" flying in heaven pronouncing judgment on the followers of the beast.

As with the everlasting gospel, this message is likewise proclaimed with "a loud voice" to arrest the attention of the world. With the gospel we have the good news, but here we have the bad news, and with both we have the words, with "a loud voice." This is designed to emphasize that all will hear these announcements. There will be no excuse. Here is another manifestation of God's grace seeking to get men to respond to the good news by confronting them with the bad news while there is still time. God "desires all men to be saved and to come to the knowledge of the truth" (1 Timothy 2:4) and "not wishing for any to perish but for all to come to repentance" (2 Peter 3:9b).

4.2. The Message (14:9b-11)

4.2.1. The people doomed

Verse 14:9b

The protasis of a conditional sentence in verse 9b sets the stage for the warning in verse 10. The "if" clause specifies that the warning has beast worshipers as its object.

"Anyone'' refers to male or female, bond or free, Jew or Gentile, religious or impiety, rich or poor, young or old. No one is excluded. As anyone who believes in and receives the Lord Jesus Christ as Savior will be saved (John 1:12; 3:16), so anyone who rejects Christ and receives the beast (i.e., the Antichrist) will suffer eternal punishment.

This is a warning as well as a pronouncement of doom to all who "worships the beast and his image" (Revelation 13:4, 8, 12, 14-15) and "receives a mark on his forehead or on his hand" (13:16-17).  This warning is a direct challenge to the dictates of the false prophet that anyone not worshiping the beast would be killed (13:15) and that all of humanity must bear the beast’s mark because without it one could neither buy nor sell (13:16-17). The goal of the warning is to frighten potential beast worshipers into believing and to encourage the faithful to remain faithful (cf. Matthew 10:28). 

4.2.2. The punishment described

Verse 14:10a

Those who worship the beast will also suffer the wrath of God. The phrase "He also will drink" stresses that you cannot worship the beast and drink the cup of the wine of Babylonianism without "also will drink of the wine of the wrath of God." For certain, the beast worshippers will drink of the wrath of God in the future at the great white throne judgment (Revelation 20:10-15). Man today scoffs at the coming of the Lord Jesus and acts as though there is no coming judgment. This verse stresses eternal judgment is coming (cf. 2 Peter 3:3f).

The "wine" here is in contrast to the wine of "immorality" (14:8). The noun "wrath" is often figurized in the Old Testament as a cup of wine (Job 21:20; Isaiah 51:17; Jeremiah 25:15-38). Here, it refers to the expression of God's divine justice in white hot anger. The "wine of the wrath of God" (Jeremiah 25:15) is the cup in the hand of God, which, when drunk, makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die.

The rest of this passage (14:10b-11) reveals several things about God's wrath, including:

1. the degree of punishment;

2. the means of punishment;

3. the nature of punishment;

4. the witnesses, the judge, and the executors of punishment; and

5. the duration of punishment.

4.2.2.1. The degree of punishment

The verb "prepared'' (Greek: κεκερασμένου, transliteration: kekerasmenou) means the preparation of wine by the addition of special spices or water. In ancient times, wine was mixed with water, diluted to reduce its effect, or mixed with other ingredients to heighten its effect as practiced in the Babylonian mystery religions. So, it came to mean properly prepared.

The adjective "unmixed" (Greek: ἀκράτου, transliteration: akratou) means undiluted. The emphasis is that God's wrath at this point in time will in no way be diluted with His grace and mercy. A cup of "prepared unmixed" wine became a metaphor for God’s unmitigated judgment. This is an Old Testament way of picturing the awfulness of future judgment by God (cf. Psalms 75:8; Jeremiah 25:15).

4.2.2.2. The means of punishment

Verse 14:10b

and he will be tormented with fire and brimstone

"Fire and brimstone" are the ingredients of the place the lake of fire which is already prepared for Satan and his angels (Matthew 25:41). It is an indirect allusion to the lake of fire that becomes prominent later in Revelation (19:20; 20:10; 21:8). 

The modern view of man is that the whole idea of hell or the lake of fire is contrary to the nature of a God of love. The truth is that the Lord Jesus Christ taught the fact of an eternal judgment of fire (Matthew 25:41, 46).

4.2.2.3. The nature of punishment

"He will be tormented" (Greek: βασανισθήσεται, transliteration: basanisthēsetai) is a third person singular verb. This emphasizes the personal experience every unbeliever must face. It refers to any kind of extreme torture whether physical, mental or emotional. There will be a bodily resurrection of the unjust at the great white throne judgment (Revelation 20:11-15), therefore this torment will include all three aspects:

1. physical;

2. mental; and

3. emotional.

4.2.2.4. The witnesses, the judge and the executors of punishment

Verse 14:10c

 in the presence of the holy angels and in the presence of the Lamb.

The phrase "in the presence of" have two meanings. First, it may mean "in the sight of" a witness or judge (cf. 1 Timothy 2:3). The angels will personally witness the judgment of the unbelievers at the great white throne judgment. Second, it may mean "perform by the authority of" (Revelation 13:12, 14; 19:20). It appears the angels will be agents God uses to throw the Christ rejecting men into the lake of fire. The Lord Jesus Christ is the Judge and the angels the executors of His judgment. The concept is this:

1. The beast worshippers and all unbelievers will be resurrected and brought before the great white throne on which the Lamb sits. They are judged by the Lamb (Revelation 20:11-l5).

2. The holy angels will also be gathered as witnesses of this judgment which will demonstrate the holiness and love of God since God has provided a solution to man's sin even though these have rejected it (1 Peter 1:12). Angels are intimately interested in our salvation because it demonstrates God's perfect character and love and His just verdict in sending Satan to the lake of fire.

3. The basis of the judgment and the basis of the sentence to the torture of fire and brimstone is the reception of beast's mark which shows the rejection of Christ. When one receives the beast's mark, it indicates that he has reached a place which precludes repentance.

4. The execution of this sentence to be tormented by the fire and brimstone of the lake of fire may very well be carried out by the angels. They will cast the unbelievers into the lake of fire (Revelation 20:15).

4.2.2.5. The duration of punishment

Verse 14:11

This description "the smoke of their torment ascends forever and ever; and they have no rest day and night" drawn from Isaiah 34:10, is repeated in Revelation 19:3 concerning God’s judgment of Babylon. The Lord Jesus also comments about sinners condemned to "eternal fire reserved for the devil and his angels" (Matthew 25:41). This is similar also to the description of Revelation 20:10: "the devil, the beast, and the false prophet will be tormented day and night forever and ever" that John uses here to describe their punishment as continuous. Such constant suffering directly contrasts with the "rest" that the blessed dead are said to experience in Revelation 14:13.

The noun "smoke" evidently stands for their cries and pain which consume their purpose and meaning for existence.

The verb "ascends" (Greek: ἀναβαίνει, transliteration: anabainei) is in present tense and means the smoke keeps on ascending.

The torment is "forever and ever" which stresses the idea of infinite duration.

They have "no rest" signifies that they won’t know even a moment’s rest from this torment. "Day or night" further emphasizes the concept of no rest.

5. THE ANNOUNCEMENT CONCERNING THE BLESSING OF THE SAINTS (14:12-13)

In contrast to the preceding judgment and the following judgment of the harvest of the earth, here is word of comfort to Tribulation saints.

5.1. The Patience (14:12)

Verse 14:12

The adverb "here" (Greek: ὧδε, transliteration: hōde) means in this event. The awesome warnings of doom in the preceding two announcements (14:8-10) was by contrast to be a means of encouragement and hope to the saints of the Tribulation who would be undergoing persecution by the beast.

The noun "patience" (Greek: ὑπομονὴ, transliteration: hypomonē) refers to the power to withstand hardship regardless of the intensity or the duration. The ability of the saints to remain under the horrible conditions of persecution will be aided by the knowledge of the doom of the beast as re-emphasized by the announcing angels.

5.2. The Saints

First, they are described as "saints" which literally means, "set apart ones." This is a term for believers of either the Old or New Testament. Here it is used of Tribulation believers. Saints are those who, as believers in the Lord, are set apart for God's blessing and care. They should also be those who are set apart to Him for Christ-like living in the power of the Spirit. It does not in itself mean they are saintly or refer to some special holy person.

Second, they are described as those "who keep the commandments of God and their faith of Jesus" (cf. 12:17). Keeping the commandments or obedience to the Word is the result of faith in Jesus Christ, but in this context it is the product of the encouragement taken from the truth of the preceding announcements. Perhaps the particular obedience is refusal to worship the beast and receive his mark.

5.3. The Pronouncement from Heaven (14:13)

Verse 14:13

A final word comes as a voice from heaven pronounces blessing on those "who die in the Lord from now on!" While it seems strange to say that those who die are blessed, it is understandable in light of the passage's context. Most of those who die during this time will be martyrs because of their faith in Jesus Christ. Truly, one will find it more blessed to experience death as a believer than to be a worshipper of the beast. While the latter might continue to live on the earth for a little while longer, his eternal destiny will involve torment and eternal separation from God. The former, on the other hand, might find his physical life on this earth snuffed out earlier than he had hoped, but experiencing everlasting blessing in the presence of God.

The expression "from now on" refers to the time of this period of intensified persecution by the beast to the end of the Tribulation.

The phrase "the dead who die in the Lord" refers to martyred believers, those martyred for their stand in Christ. But they are "blessed." The beast can kill their physical bodies, but their souls go immediately to be with the Lord (cf. Luke 12:4-5). This is spoken for the comfort and encouragement of those who will be facing martyrdom in the Tribulation. The key point is simply that it is better to be dead at the hands of the beast than to follow him and reject Christ. Why? Because of what awaits the believer in heaven and the eternal future.

The reasons are now given by a direct statement from the Holy Spirit, "Yes, ... that they may rest from their labours, for their works follow with them."

The adverb "yes" affirms the assertion regarding the blessedness of martyrdom.

The phrase "that they may rest from their labours" reveals God's purpose in death, that is not only the cessation of the saint's labour, but also enjoy the blessed experience, including rest in God's presence and the kingdom of heaven (cf. Daniel 12:13; 2 Thessalonians 1:7; Hebrews 4:1-11; Revelation 7:14-17; 21:5-7). But that is not all, God promises to reward believers for their labours. Their works will not be forgotten (1 Corinthians 15:58).

The noun "labours" refers to labours endured in persecution from the beast. God offers a crown of life for enduring trial (James 1:12).

The phrase "for their works follow them." This is both an explanation and a promise. It is an explanation in that it points out one of the reasons these martyrs will be able to truly enjoy their rest. Their labours will not be in vain. Rewards will follow which will more than compensate for their losses on earth.

The noun "deeds" points to all the specific works of the believer that are done as unto the Lord Jesus and in the power of the Holy Spirit. God will remember and reward them (Hebrews 6:10).

The phrase "follow with them" emphasis the works of the believer will accompany them into the kingdom of heaven and the eternal state. They will bring special joy to the believer because of the glory the believer bring to God. They will bring privileges to the believer such as service and responsibility (Matthew 25:19-23).

6. THE ANNOUNCEMENT OF THE HARVESTING OF THE EARTH (14:14-20)

Since the three angels have just announced these judgments as imminent, it is not surprising that a picture of judgment is presented in the next section of the book of Revelation. This picture actually presents the climax to the announcements.

After the brief pause to comfort the saints, John returns to the subject of God's wrath poured out upon the earth. This is done by way of the picture of God reaps the earth (14:14-20) and by way of the last seven bowl judgments which are poured out on the earth (chapters 15 and 16). The vision of chapter 14 symbolically portrays the final acts of God's judgments in the last days of the Tribulation. The final judgments consist of seven bowls which conclude with the final phase of Armageddon battle when the armies of the nations are gathered together in the Valley of Megiddo (cf. Joel 3:9-17; Revelation 16:12-16; 19:17-21).

In these verses we have the final declaration of the defeat of the beast and his system which had appeared to be so successful in chapter 13. Such was not really the case. These verses will emphasize this truth. There are four elements in these verses:

1. The reapers are the Son of Man (i.e., the Lord Jesus Christ) with His holy angels (14:14-15, 17-19). This stresses the source. It is an act of God carried out by His angelic agents.

2. The reaping of the earth in two figures:

   1. dry grain harvest  (14:15-16); and

   2. grape harvest (14:18-20).

3. The reaping's reason, because the earth is ripe (14:15) and because her grapes are ripe, bursting with juice (14:18-20).

4. The reaping's results, a world-wide harvest on earth with a bloody carnage occurring particularly in Israel where the armies of the nations are gathered together to do battle with Christ (14:19-20 with 16:12-16, 19:17-21; Isaiah 63:1-4).

6.1. The Harvesting of the Earth (14:14-16)

6.1.1. The first reaper "one like the son of man”

Verse 14:14

John once again uses the phrase "I looked and behold" marking a new section in his vision report, as he has done in 14:1.

John saw "sitting on the cloud was one like the Son of Man." The adjective "white" is a symbol of righteousness, and the noun "cloud" symbolizes the presence, majesty and glory of God. The "cloud" is the cloud that accompanies the Messiah (i.e., the Lord Jesus Christ) at His Second Advent (cf. Daniel 7:13-14; Matthew 24:30; 26:64; Acts 1:9, 11). The title "the son of man" is clearly a title of the Lord Jesus Christ (cf. Revelation 1:13; Daniel 7:13). It emphasizes the humanity of Christ as the One who came to die for the world, but who as the God-Man and King would one day come to judge the world. The harvest of the earth proceeds from the holiness of God who in His perfect righteousness must judge a Christ rejecting world. The world will be reaped according to its own sowing.

The reaper is further described as "having a golden crown on His head." The verb "having" (Greek: ἔχων, transliteration: echōn) is in present tense, it emphasizes the permanence of the crown because of that which Christ accomplished by His first advent. "Gold" in Scripture is a symbol of deity, of value, of what is imperishable, and of righteousness. The noun "crown" (Greek: στέφανον, transliteration: stephanon) refers to the victor's crown. Christ is coming to conquer, having the right and power to do so as the victorious Savior.

In the scene of 14:17-18 we have two angels. The first (14:17) comes from the heavenly temple to execute the harvest. Then another angel comes on the scene (14:18). This angel is first described as "[the one] who has power over fire." Fire is the element which consumes and may stand for: 

1. God's presence (Exodus 3:2);

2. God's glory (Exodus 24:17); and

3. God's judgment (Genesis 19:24; Revelation 20:15).

This angel acts on behalf of God's glory to authorize judgment on earth. The connection with fire may have something to do with the altar. This altar is the altar of incense from the burnt offering of sacrifice. As we saw earlier in 6:9-11 and 8:3-6 this represented the prayers of the saints asking God to act, to judge the enemies of God in righteousness. Here God is acting to vindicate His saints persecuted and martyred for their faith in Christ.

This angel thus speaks to the angel with the sharp sickle and commands him to "put in his sharp sickle and gather the clusters from the vine of the earth." Just as God’s people are His vineyard to produce the fruit of righteousness, the earth’s people are another vineyard that produces evil fruit. This fruit of evil has now reached the point of harvest, "because her grapes are ripe." It has reached its prime and is fully ripe.

Verse 14:19

Verse 14:20

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

A scene in heaven precedes the bowl series as happened with the seals (chapters 4-5) and the trumpets (8:2-6) too. Chapter 15 is an interlude to introduce and prepare the reader to understand the seven bowls of wrath in chapter 16.

Correspondences between chapter 14 and chapters 15-16 reflect how the visions have prepared the way up to now:

1. 14:1-5 corresponds 15:2-4; and

2. 14:6-11, 14-20 corresponds 15:1, 5; 16:1-21.

Chapter 14 has anticipated 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). These figures will be more thoroughly developed under the symbolism of the seven bowls in chapter 16.

The seven last plagues (15:1, 6) and seven bowls full of the wrath of God (15:7; 16:1) 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 the contents of each bowl is poured out suddenly and all at once when it is turned over. The plagues described here are extremely severe and occur in rapid succession. These seven plagues will chronologically bring to an end the ordered events of the Tribulation judgments in a dramatic crescendo. The plagues are culminated by the return of the Lord Jesus Christ and the final phase of Armageddon (19:11-21).

Chronologically speaking, remember that we are first given a description of six seals (6:1-17), but the seventh seal (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 includes the judgments of the seven plagues or bowls (chapters 15 and 16). The series of bowl judgments constitute the "third woe" announced in 11:14 as "coming soon." Since the first two woes occur under the fifth and sixth trumpets, it is reasonable to see the third woe, which involved seven bowls, as unfolding during the sounding of the seventh trumpet, when the mystery of God will be finished (10:7).

Again, let's not forget that 10:1-11:4; 12:1-14:20; 15:1-8 and 17:1-19:10 are interludes, and do not advance the Tribulation events chronologically. They simply fill in the description of the Tribulation giving important details about key personages, events and concepts.

Chapter 15 has two visions, the first one picturing the victors fresh from their triumph (15:1-4), and the second describing the angels who hold the seven bowls (15:5-8).

7.1. The Sign in Heaven (15:1)

In the continuing revelations that are part of John's prophesying "again" (10:11) concerning the Tribulation.

Verse 15:1

John sees "another sign" in heaven, which he described as "great and marvelous." The adjective "another" means it is a different sign, but with the same purpose. 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 the woman (12:1) and the red dragon (12:3).

The sign is called "great" because of the awesome implication of these judgments in both extent and degree.

The adjective "marvelous" (Greek: θαυμαστόν, transliteration: thaumaston) means wondrous or awesome. It usually speaks of God and His works (cf. Matthew 21:42), so its use here strikes a note of divine awe. It is awesome because it signifies the climax of the outpouring of God’s wrath on nature, humankind, the red dragon, and the two beasts.

The sign itself is the "seven angels having seven plagues." As with the seals and trumpets, angels were God’s agents in pouring out His wrath in this series of judgments. These angels were now ready to do their duty. They do not begin to act until verse 6. 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 second coming of Christ.

The expression "last plagues" draws our attention to the fact these are the last of God's judgments of this Tribulation. It shows these are the climactic judgments, those that occur in rapid sequence and with greater intensity. These are the "last" plagues in the sense that they complete God’s warnings to an unrepentant world; all that remains is the final judgment. The bowl judgments are also the last set of three judgment series, thereby signalling the completion of God’s wrath. As the last judgments, they will be concluded by the personal return of the Lord Jesus.

The phrase "the wrath of God is finished" stress the concepts of culmination and completion. It is in these last plagues that God's wrath finds its culmination and accomplishes His purposes.

The "bowl plagues" that follow have many similarities to the plagues that God sent on Egypt, as we shall see. All seven of these judgments repeat in varied ways the plagues of Egypt. These similarities suggest that God’s purpose in both series of judgments is the same: to punish godless idolaters, and to liberate the godly for future blessing and service.

7.2. The Sea of Glass (15:2a)

Verse 15:2a

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

This "a sea of glass" is probably the one already encountered in 4:6. As stated earlier, this sea of glass is an emblem of the splendor and majesty of God on His throne that set Him apart from all His creation, a separation stemming from His purity and absolute holiness. Moses also had a vision of it when he saw "the God of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself" (Exodus 24:10). Ezekiel described it as "something like an expanse, like the awesome gleam of crystal" (Ezekiel 1:22).

Unlike the picture of 4:6, the sea of glass here is "mixed with fire." In 4:6, the sea is limpid and untroubled, making it look like crystal, but here the intermingling of fire suggests as a symbol of judgment (Numbers 11:1; 16:35; Deuteronomy 9:3; Isaiah 66:15; 2 Thessalonians 1:7-9; 2 Peter 3:7), stands for the perfect justice of God and His actions with men. 

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

Verse 15:2b

John saw gathered around the throne of God "those who had come off victorious from the beast." These are the martyred dead of the Tribulation (6:9-11; 7:9-17; 12:11, 17; 14:1-5, 12-13). They will be victorious over the beast because of their faith in the Lord Jesus Christ. Revelation 20:4-6 describes their resurrection and reward.

Because of their victory in Christ, they were delivered from:

1. "the beast";

2. "his image"; and

3. "the number of his name" (i.e., the mark of the beast).

The three-fold repetition emphasizes the element of victory and deliverance. They 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 (13:14-17). 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).

They are apparently in the presence of God, for they are "standing on the sea of glass." This is part of their reward as mentioned in 14:13, is a position before God, abiding in worship and praise to God's glory.

They are "having harps of gold."  "Harps" denote dedication to the service of God (1 Chronicles 16:42; Revelation 5:8; 14:2). They rejoice because their prayers for God to take vengeance on their persecutors (6:9-10) are about to be answered.

7.4. The Songs: of Moses and the Lamb (15:3-6)

Verse 15:3

These martyrs sang two distinct songs as seems clear from the repetition of the words "the song." However, they do seem to be harmonized into one.

"The song of Moses" emphasizes the faithfulness and deliverance of God (Exodus 15:1-18; Deuteronomy 32:1-44).

"The song of the Lamb" emphasizes the redemptive work and plan of God in Christ. It lays stress on Christ's submission to the plan of the Holy Father.

Practically, every phrase of the hymn is taken from the rich vocabulary of the Old Testament, for examples:

1. "the Lord God Almighty" (Amos 4:13);

2. "all his ways are just" (Deuteronomy 32:4); and

3. "O King of the nations" (Jeremiah 10:7).

The song speaks of God’s "great and marvelous works" (cf. Psalm 139:14). All God’s redemptive works are great and marvelous. They are met with awe, not simply because of their magnitude, but also because of their intrinsic righteousness.

The one praised is the "Lord God, the Almighty" because God is absolute sovereign over the historical affairs of His chosen people (cf. Revelation 1:8; 4:8; 11:17; 16:7, 14; 19:6, 15; 21:22).

God’s "righteous and true ways" are parallel with "great and marvelous works," showing that God’s sovereign acts are not only expressions of raw power, but also moral expressions of His just character (cf. Deuteronomy 32:4; Daniel 4:37). His redemption through Christ demonstrates His supreme justice.

The concluding title, "O King of the nations," is parallel to "Lord God, the Almighty," which explains further that God is able to control His people’s history because He has the sovereignty over all nations. Here the title includes allusion to Christ since He is called "ruler of kings on earth" (Revelation 1:5) and "Lord of lords and King of kings" (17:14; 19:16).

Verse 15:4

In verse 4, the question is asked, "who will not fear?" (cf. 14:7). A similar question is found in Jeremiah 10:7: "Who would not fear you, O King of the nations?"  Of course, the answer is no one!

The question resembles the one in 13:4 that brings out the incomparability of the beast. Eventually, after the last plagues are over, everyone will reverence and "glorify" the name of God.

The object of "fear" and "glorify" is "the name" of God. To glorify His name is to praise Him for all that He is, has accomplished, and will accomplish.

Three reasons are provided for the anticipated universal fear and attribution of glory to God’s name:

1. The first reason is "you alone are holy," a sort of an inner foundation for His ultimate recognition.

2. The second reason is "all the nations will come and worship before you," this is a familiar theme in the Old Testament (Psalm 24:1-10; 66:1-4; 72:8-11; 86:9; Isaiah 2:2-4; 9:6-7; 66:18-23; Daniel 7:14; Zephaniah 2:11; Malachi 1:11). This will happen only when Christ returns.

3. The third reason is "your righteous acts have been revealed," the manifestation of His judgments.

The expression "righteous acts" depicts God’s deeds of righteousness toward the nations. These include His righteous verdicts. The thing that brings Him universal worship from the nations is His activity in purging the earth.

7.5. The Sanctuary Opened in Heaven

Verse 15:5

As it does throughout Revelation (cf. 4:1; 6:2, 5, 8; 7:9; 14:1, 14; 19:11), the phrase "after these things I looked" introduces a startling, dramatic new vision. Something is about to draw John’s attention away from the redeemed saints singing their praises before God’s glorious throne. This new vision revealed to him the bowl judgments (16:1-21), but first John saw the angels who will carry out those judgments.

John watched "the temple of the tabernacle of testimony in heaven was opened." He had seen a similar sight in an earlier vision (11:19). The noun "temple" (Greek: ναὸς, transliteration: naos) refers to the Holy of Holies, the inner holy place of the tabernacle where God’s presence dwells, emphasizing that God is the source of the plagues. It is described as "the tabernacle of the testimony" because the tables of stone containing the ten commandments which were placed in the ark of the testimony (i.e., the ark of the covenant) in the Holy of Holies (Exodus 32:15; Acts 7:44). It refers to the temple that housed God’s law, which the earth-dwellers disregard. God is now going to arrest them to it and judge them by it.

The heavenly temple was opened in 11:19 to reveal the ark of the covenant. Here it "was opened" to allow the seven angels who carried the bowl judgments egress from God’s presence. Both passages tell the source of the last plagues, with this one being a further development of the former. Emphasis falls on God as the source from which come the plagues about to transpire.

Verse 15:6

John watched, "the seven angels having the seven plagues came out of the temple." The time has come in God’s sovereign plan for the seven plagues, which represent the final, deadly judgments, to be poured out on the world (cf. Hebrews 10:31). These seven angels will execute that plan.

They are "clothed in linen, clean and bright," the fabric representing their holiness, righteousness and purity (cf. Acts 10:30; Revelation 19:8, 14).

The angels are "girded around their breasts with golden girdles." The girdles are positioned the same as Christ’s in 1:18 and apparently carry the same symbolism.

"Gold" stands for the glory of God and "girdles" is 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 holiness of God. Their clothing befits their purpose, which is to purify the earth.

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

Verse 15:7

Then, "one of the four living creatures gave to the seven angels seven golden bowls filled with the wrath of God." The living creatures are an exalted order of angels and are appropriate as intermediaries between God and the avenging angels. They surround God’s throne (4:6; 5:6, 8, 11; 7:11; 14:3), lead in heavenly worship (4:8-9; 5:8, 14; 7:11; 14:3; 19:4), and play a role in executing judgment (6:1-7; 15:7).

Each of the seven angels receives a golden bowl. In 5:8 the golden bowls are full of incense representing the prayers of the saints. Since the mention of the "golden bowls" in Revelation is limited to these two contexts, John may be calling our attention to the relationship between prayer and divine retribution.

The bowls are "full of the wrath of God." Verse 1 teaches us the seven last plagues complete the judgments of the Tribulation. Here in verse 7, the verb "full" adds to this emphasis and stresses the full devastating character of each bowl. "Wrath" is again refers to God's divine justice and anger in action.

The phrase "who lives forever and ever" differentiates God from the image of the beast and all lifeless idols. This is a solemn reminder that God, as the eternal One, at first is long-suffering. 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.

Verse 15:8

As the angels receive their bowls of wrath, "the temple was filled with smoke." The noun "smoke" (Greek: Καπνοῦ, transliteration: Kapnou) is a symbol of God’s presence. In Isaiah’s vision of the heavenly temple, the adoration of God by the seraphim was followed by smoke that filled the sanctuary (Isaiah 6:4). The smoke that fills the heavenly temple in Revelation indicates the presence of God in His "glory and power," and His role in originating the judgments about to come (cf. Exodus 19:18; 40:34; 1 Kings 8:10-11; 2 Chronicles 5:11-14; 7:1-3).

The smoke from God’s glory and power is so intense that "no one could enter the temple until the seven plagues ... were finished." Access into the temple is impossible until the judgments contained in the seven plagues are fulfilled. This indicates the climactic nature of these judgments. God is unapproachable when He is present and working in this way. It is an ominous sign of impending doom for those who persist in their blasphemous disregard of the sovereignty and holiness of God.

8. THE BOWL JUDGMENTS (16:1-21)

In order to keep the chronological sequence of the Tribulation events in mind, let's review several points about the seven seals, seven trumpets and seven bowls, which together make up the Tribulation judgments:

1. Since there are no judgments described with the opening of the seventh seal and the seven trumpet judgments follow immediately (8:1-6), it is evident that the seventh seal consists of the seven trumpets.

2. The seventh and final trumpet judgment (11:15-19) does not describe one specific judgment but signifies that whole part of the Tribulation program of God's wrath that will, at the end, bring in the millennial kingdom through the second coming of Christ. Only the results of the seventh trumpet are described in 11:15-19. The seven bowl judgments are called the last seven plagues (15:1-16:21) which make up the seventh trumpet, accomplish the victory described in 11:15-18.

3. Chapters 12-14 were parenthetic with chapter 15 being introductory to chapter 16 which takes us to the specific judgments of the seventh trumpet.

4. There is a great deal of similarity in the judgments of the trumpets and bowls. In both, the first series deals with the earth (compare 8:7 with 16:2), the second series deals with the sea (compare 8:8-9 with 16:3), the third series deals with the rivers and fountains of water (compare 8:10-11 with 16:4), the fourth series deals with the sun (compare 8:12 with 16:8), the fifth series deals with darkness (compare 8:12 with 16:10), the sixth series deals with the Euphrates (compare 9:13-14 with 16:12), and the seventh series deals with lightnings, thunders, and earthquakes (compare 11:19b with 16:17-21).

5. However, a careful study of these two sections will reveal some striking differences:

   1. The first four trumpets deal with only one-third of the earth while the bowl judgments are universal in scope.

   2. The bowls are also much greater in intensity as well as in degree of coverage and effect.

   3. They fall quickly as a liquid poured out of a bowl, and in rapid succession.

6. These last seven bowl judgments cause the further hardening of the hearts of men. Remember they are called plagues and have much the same result on the world as the plagues of Egypt had on Pharaoh. These plagues will show:

   1. These judgments will result in anger and blasphemy from the heart and mouths of men  (16:9, 11, 21) rather than fear and reverence and trust.

   2. But these judgments will crush man's rebellion, and remove the rebellious from the earth. The completion of this will be accomplished by the return of Christ with His armies (Ezekiel 20:38; Joel 3:1-17; Matthew 13:40-43; Revelation 19:11-21).

8.1. The First Bowl: Painful Sores (16:1-2)

Verse 16:1

The seven angels are now commanded to pour out their bowl of judgment upon the earth. John heard "a great voice from the temple." This "great voice" is certainly that of God, since there was no one else in the temple (15:8). Isaiah 66:6 also tells of a voice from the temple initiating recompense to the Lord’s enemies. This is the same "great voice" that in 16:17 accompanies the pouring out of the seventh bowl.

This emphasizes the intensity of what will take place on earth at this point in the Tribulation. The voice is great because this bowl series leads up to the final assault on the infernal trio composed of the Dragon, the Antichrist, and the False Prophet.

Verse 16:2

Responding immediately to God’s command, "the first angel went and poured out his bowl into the earth." The sloshing out of the first bowl results in a "loathsome and malignant" sore that afflicts people.

The adjective "loathsome" (Greek: κακὸν, transliteration: kakon) means injurious. The adjective "malignant" (Greek: πονηρὸν, transliteration: ponēron) means evil. When used together, they stress that the sores will be festering, painful, and incurable. It describes inflamed, oozing and ulcerous sores, such as those that affected:

1. the Egyptians (Exodus 9:9-11; cf. Deuteronomy 28:27, 35);

2. Job (Job 2:7); and

3. Lazarus the beggar (Luke 16:20-21).

They will bring unrelieved physical torment to those who have rejected Christ.

The sores will not affect believers. They will come only upon the following persons who:

1. received "the mark of the beast" to show their allegiance (13:16-17); and

2. worshiped "the image of the beast" (13:12).

This judgment is reminiscent of the judgments God inflicted on Egypt just before the release of the people of Israel (Exodus 7:14-12:32).

It is clear that this judgment must take place in the second half of the Tribulation. The first beast (i.e., the Antichrist) will assume his greatest authority in the middle of Daniel's seventieth week, when he breaks the covenant that he has made with the nation of Israel (Daniel 9:27). After this event, he will "take his seat in the temple of God, displaying himself as being God." (2 Thessalonians 2:4). It will be at this time that his assistance, the second beast (i.e., the False Prophet) will erect the image of the first beast and require that everyone in the world to receive his mark and worship his image (Revelation 13:14-17). These things will have to be in place before the judgment of the first bowl can occur.

THE FIRST BOWL: PAINFUL SORES

8.2. The Second Bowl: Seas Smitten (16:3)

Verse 16:3

One of the reasons the bowl judgments will be so devastating is that their effects are cumulative. Before the sores of the first bowl could heal "the 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." This judgment is similar to the first plague in Egypt (Exodus 7:20-24) and the second trumpet judgment (Revelation 8:8-9). But this time the effects will be much more intense and widespread; since the oceans cover approximately 70 percent of the earth’s surface, the effects of this judgment will be worldwide. This will amount to a reversal of Genesis 1:21 when God gave life to all sea creatures.

The simile used, that the sea became like the "blood of a dead man," imply this judgment will be severe. If everything in the sea dies as a result of this bowl, the resulting strong unpleasant smell from the decaying bodies of sea creatures would be horrible. It will wreck fishing and it is bound to affect ocean navigation and transportation. The possibility of carrying on a normal life along any seacoast would completely disappear.

THE SECOND BOWL: SEAS SMITTEN

8.3. The Third Bowl: Rivers Smitten (16:4-7)

Verse 16:4

John records that "the rivers and the springs of waters ... became blood." The first Egyptian plague affected the Nile River principally (Exodus 7:24), but this third bowl will affects all sources of fresh water. There is a similarity between the third bowl and the third trumpet (8:10-11), for the third judgment in each series is directed toward the earth's fresh water supply. But the third trumpet only impacts one-third of the fresh water supply. When the third bowl is poured out, all of the water supply will be affected, and becomes "blood."

There will be no water to drink, and no clean water to wash the oozing sores caused by the first bowl judgment. Human beings cannot live without fresh water, so this bowl would put all people in a life-threatening situation. This must mean that these judgments fall very near the end of the Tribulation period.  

THE THIRD BOWL: RIVERS SMITTEN

Verse 16:5

"The angel of the waters" refers to an angel who controls the sea and freshwater bodies, is different from the angel who poured out the third bowl. Angelic ministry connects with the elemental forces of nature elsewhere in Scripture (cf. Psalm 104:4; Hebrews 1:7), for examples:

1. four angels in charge of the winds (Revelation 7:1);

2. an angel has authority over the abyss (9:11); and

3. an angel with power over fire (14:18).

"The angel of the waters" is of the same rank as these others.

Rather than complain to God for what He has done to the waters, the angel confirms the justice of the punishment inflicted thereby. This angel’s song, "You are righteous, O Holy One ..." is an echo of the one sung by the overcomers in 15:3-4. Throughout the Old Testament the rightness of God’s judgments is stressed. God is righteous judge (Psalm 7:11; 67:4; Isaiah 11:4), and this is the message behind this hymn.

The title "O Holy One" that follows  is another major assertion of the book, for every single act of God in Revelation flows out of his holiness (Revelation 4:8; 15:4). God’s holiness and His righteousness work together throughout Scripture (Deuteronomy 32:4; Psalm 145:17), and both demand His just judgments to bring rightness back to His creation.

The title "The One who is and who was and who is to be" addresses God the same way as the song of 11:17 addressed Him (cf. 1:4, 8; 4:8). This is a title recalling God’s eternality which was expressed in similar terms in Exodus 3:2-14 when God revealed Himself to Moses in the burning bush.

The reason for calling God "righteous" is "You have judged  these things." God’s righteous judgments are the answer to the prayers at the altar (6:9-11). God is long-suffering but eventually His judgment against sin will be delayed no longer.

Verse 16:6

Verse 6 is a separate sentence that provides further evidence of the righteousness of God in carrying out his judgment by turning the waters to blood.

God has given them blood to drink "because they shed the blood of saints and prophets." The punishment is tailored to fit the crime. Isaiah declared that the oppressors of Israel would eat their own flesh and be drunk on their own blood (Isaiah 49:26). In Wisdom of Solomon 11:16 we read, "by what things people sin, by these they are punished." The men of the earth were quick to kill all who refused to become followers of the beast. Life will be cheap during the Tribulation and bloodshed will be common. Since they shed much blood, God is simply giving them blood in return.

The "saints" refer to all believers, and the "prophets" are those who delivered messages from God to humankind (cf. Revelation 11:18; 18:24). The prophetic ministry within the early church involved not only prediction (Acts 11:28; 21:10-11) but also "edification, exhortation, and consolation" (1 Corinthians 14:3).

Those who have "shed the blood of saints and prophets" are said to be "deserve" of receiving blood to drink. The angel affirmed that those guilty of slaying the saints and prophets deserve what they get. They took lives contrary to God’s will, and now God is taking their lives in exchange.

Verse 16:7

Most Greek manuscripts have "and I heard the altar saying," but a few manuscripts have "and I heard [another] from the altar saying." With the former, the altar is personified and speaking, while with the latter, there is another angel associated with the altar who is responsible for the words. Of course, the altar itself cannot say anything, therefore it must be the voice of an angel.

There is another angel associated with the altar saying, "Yes, O Lord God, the Almighty, true and righteous are your judgments." In 6:9, the saints under the altar cry out for vengeance, so it is fitting that the voice now comes from the altar. This is the angel who presented the prayers of the saints to God in 8:3-5.

The voice affirms the rightness of the angel’s hymn in 16:6 with an emphatic "yes" (Greek: ναί, transliteration: nai) which always appears in Revelation in confirmation of divine truth (1:7; 14:13; 22:20).

The title "Lord God, the Almighty" repeats that of the Song of Moses in 15:3 (as well as in 1:8; 4:8; 11:17; 15:3; 16:14; 19:6, 15; 21:22) and is the primary title for God in Revelation, affirming Him as the omnipotent divine warrior and the Lord of the universe. It is this all-powerful God who has carried out his judgment on the persecutors.

God always judges consistently with His character, which the angel describes as being "true and righteous," that is the constant teaching of Scripture (Genesis 18:25; Psalm 19:9; 119:75; Romans 2:5; Revelation 19:2). They are not like the capricious judgments associated with false pagan gods.  

8.4. The Fourth Bowl: Scorching Heat (16:8-9)

Verse 16:8

In contrast to the first three angels, who poured out their bowls on the earth, "the fourth angel poured out his bowl on the sun." The sun was partially darkened in several earlier judgments (6:12; 8:12), but this judgment increased the sun’s intensity.

The impact of the fourth trumpet might throw off the orbit of the planets, affecting the length of a given day. Perhaps this irregular orbit might bring about the increased heat of the sun. Whether this is caused by the earth and sun moving closer together or simply that God increases the heat of the sun, we do not know. The point is, God will increase the intensity of the sun’s heat to such a degree that it will "scorch men with fire." The impact of increased heat will be felt by all who live on the earth.

This fiery judgment is reminiscent of Isaiah 24:4-6, "the inhabitants of the earth are burned, and few men are left." Another serious consequence of the sun’s intense heat will be the melting of the polar icebergs. The resulting rise in the oceans’ water level will inundate coastal regions. The widespread devastation and loss of life caused by the floods will further exacerbate the suffering of this devastated planet.

God’s sovereignty over the plague is expressed by the verb "it was given" (Greek: ἐδόθη, transliteration: edothē), which is a divine passive. God overruled the processes of nature to bring this torment upon them.

THE FOURTH BOWL: SCORCHING HEAT

Verse 16:9

In verse 9, the intensity of the heat is re-emphasized by the expression "scorched with fierce heat." Over against this terrible plague we may compare the lot of those in heaven upon whom "the sun will not strike them, nor any scorching heat" (Revelation 7:16).

One would think that these severe judgments from God would bring men to repentance. Instead of asking for forgiveness, they "blasphemed the name of God." Amazingly, they know that it is God who has "the authority over the plagues" that were afflicting them. Neither grace nor wrath will move their wicked hearts to repentance (cf. 9:20-21; 16:11). Like Pharaoh, they have hardened their hearts (Exodus 7:13, 22; 8:15, 19, 32; 9:7, 12, 34-35) that they will not repent so as to give God "glory" (cf. Romans 1:21-23).

The Antichrist has been described as blaspheming (Revelation 13:1, 5-6), here the world adopts his evil character. People in the Tribulation will be completely deceived by the Antichrist,  "And for this reason God will send upon them a deluding influence so that they might believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness" (2 Thessalonians 2:11-12).   

8.5. The Fifth Bowl: Darkness (16:10-11)

As with the fifth trumpet, this bowl judgment results in darkness, as also in the ninth plague of Egypt (Exodus 10:21-23).

8.5.1. The object of the fifth bowl: the throne of the beast

Verse 16:10

The contents of the fifth bowl are poured "on the throne of the beast." The beast's "throne" was given to him by Satan (Revelation 13:2). The "throne" represents the beast’s sovereignty over his realm. Since the bowl poured out on the "throne" darkens the whole kingdom, the "throne" should represent his kingdom. Therefore, the bowl affects the beast’s ability to rule. 

THE FIFTH BOWL: DARKNESS

8.5.2. The effects of the fifth bowl

The first effect is seen in "his kingdom became darkened." Since the Antichrist rules practically the entire world, this darkness is undoubtedly world-wide. Joel described this time of judgment as "a day of darkness and gloom, a day of clouds and thick darkness...For the day of the Lord is near in the valley of decision. The sun and moon grow dark and the stars lose their brightness" (Joel 2:2; 3:14-15). Zephaniah described the Day of the Lord as "a day of darkness and gloom, a day of clouds and thick darkness" (Zephaniah 1:15). Christ declared in His Olivet discourse that "in those days, after that tribulation, the sun will be darkened and the moon will not give its light" (Mark 13:24; cf. Isaiah 13:10; 24:23; Acts 2:20).

The second effect is "they gnawed their tongues because of the pain." The verb "gnawed" (Greek: ἐμασῶντο, transliteration: emasōnto) is imperfect tense shows that they kept on chewing their tongues, this expresses a most agonizing and excruciating kind of pain. The cumulative effect of the painful sores, fouled oceans, lack of drinking water, intense heat, engulfed in darkness, will bring unbearable misery. Yet, incredibly, the wicked people of the world will still refuse to repent.

Verse 16:11

The third and final effect is "they blasphemed the God of heaven." That people blaspheme "because of their pains and because of their sores" indicates that the discomfort of the previous plagues continues into the present. But "they did not repent of their works."

The title "God of heaven" is frequent in the Old Testament, especially in Ezra (1:2; 5:11, 12; 6:9, 10; 7:12, 21, 23), Nehemiah (1:4, 5; 2:4, 20), and Daniel (2:18, 19, 37, 44), to describe the God who is sovereign over heaven and earth. Interestingly, there is a contrast between its occurrences in Revelation 11:13 and 16:11. In 11:13, some among the nations "gave glory to the God of heaven," while here the direct opposite occurs as the earth-dwellers "blasphemed the God of heaven." In both instances, the "God of heaven" is sovereign, displaying mercy (11:13) and judgment (16:10-11).

We are clearly told that the world will be conscious that the "God of heaven" is the source of these judgments. There will, at this time, be no more atheists or agnostics. All men will know that God exists, but they remain stubborn in their rebellion. These verses clearly refute the idea of a final universal salvation of all men who will finally repent when faced with God's judgment. An indication that the bowl judgments come very quickly, one after another, is that the sores from the first bowl are mentioned here.

8.6. The Sixth Bowl: Preparation for Final War (16:12-16)

There are four parts to this section, beginning with the bowl itself (16:12), then an expansion of verse 12 made up of three parts:

1. the reaction of the false trinity as they gather the nations for the final battle (16:13-14);

2. a parenthesis warning the readers of the imminent return of Christ (16:15); and

3. a return to the scene of 16:13-14, as the kings are gathered for Armageddon (16:16).

8.6.1. The object of the sixth bowl

Verse 16:12a

And the sixth angel poured his bowl on the great river, Euphrates;

"The great river, Euphrates," is impacted when the sixth angel pours out his bowl. It was also affected by the sixth trumpet (cf. 9:13-15), but there it was simply to release the four angels who had been bound in that river and nothing was said there about the water.

The adjective "great" (Greek: μέγαν, transliteration: megan) stresses the prominence of this river. This is the largest river in western Asia and has figured largely in history and prophecy. The following are a number of important facts about this great river:

1. It formed the Eastern boundary of ancient Rome and its conquests.

2. It forms the Eastern boundary of the land as promised to Abraham (cf. Genesis 15:18; Deuteronomy 1:7; 11:24; Joshua 1:4)

3. For a brief season David and Solomon extended their authority to the Euphrates (I Kings 4:21; 1 Chronicles 18:3; 2 Chronicles 9:26).

4. The river is 1,800 miles long and has always stood as a natural barrier separating the east from the west.

5. The river forms in Armenia, and 1,800 miles later empties into the Persian Gulf. About 90 miles from the Persian Gulf it is joined by the Tigris.

8.6.2. The purpose of the sixth bowl

Verse 16:12b

Now this river "was dried up" so that "the way might be prepared for the kings from the rising of the sun." The verb "was dried up" (Greek: ἐξηράνθη, transliteration: exēranthē) is passive aorist tense, it means that the river was dried up completely in one goal by God. According to the historian Herodotus, Cyrus walked across the drained bed of the Euphrates in his conquest of Babylon (cf. Jeremiah 50:38; 51:36). In the Old Testament, it has similar prophecies of the drying up of this river (Daniel 11:44; Isaiah 11:15-16).

The expression "the rising of the sun" (Greek: ἀνατολῆς ἡλίου, transliteration: anatolēs hēliou)  is an idiom for the east. This is a poetical expression signifying the kings from where the sun rises, for examples: Japan, China, India, Afghanistan and Iran.

What is the purpose?

In the sixth trumpet judgment mention was made of an army of two hundred million horsemen (Revelation 9:16). If that army is to sweep from the east and move toward the Holy Land (i.e., Israel), it would be most beneficial if the waters of the Euphrates were not in the way. The sixth bowl will apparently take care of that problem. Knowing the mind of Satan and man, God will dry up this natural barrier to facilitate the movements of the troops of the "kings from the rising of the sun" for the final Battle of Armageddon (16:16). This bowl looks to the future and the last conflict of world empires against God and His Messiah (Joel 3:2; Zephaniah 3:8; Revelation 17:12-14). This judgment poses for earth-dwellers is not a result of the judgment itself but its consequences, namely, war. It does not inflict a plague on people but serves as a preparation for the final eschatological battle.

In 2013, the "One Belt One Road: Silk Road Economic Belt" project initiates by China, includes constructing roads and railways connecting China with the Middle East and Europe, would make it possible for the "kings from the rising of the sun" to travel from the far east to the land of Israel to assemble at Armageddon.

MAP SHOWING THE LOCATION OF RIVER EUPHRATES

Recently, the water level is dropping in the river Euphrates in Syria. Thus, this prophecy is being fulfilled.

THE WATER LEVEL IS DROPPING IN THE RIVER EUPHRATES IN SYRIA

(Photo Taken on 17 May 2021)

8.6.3. The demonic activity

Verse 16:13

The expression "out of the mouth" symbolizing the immediate source of influence is the false trinity:

1. the dragon (i.e., Satan);

2. the first beast (i.e., the Antichrist, the dictator of the revived Roman Empire in its final form); and

3. the second beast (i.e., the False Prophet).

The "mouth" in the ancient world symbolized royal proclamation, and here the false trinity sends out its messengers with its deceptive message. The three uses of "mouth" is indicative of a propaganda campaign through which the false trinity will lead most nations to an unconditional commitment to evil in the last days. The influence of the "mouth" can hardly be overstated, especially in the activity of these three (12:15; 13:6, 12-15).

The means of accomplishing this are three "spirits of demons" who proceed from the false trinity to go out into the nations "performing signs." Earlier in the Tribulation, the False Prophet performed "great signs" (Revelation 13:13-14). The "demons" will no doubt have the same miraculous powers to perform supernatural "signs." They will work lying wonders to deceive the eastern kings. Their deceptive work with the kings is reminiscent of the "deceiving spirit" that lured Ahab into battle in 1 Kings 22:19-22.

8.6.4. The divine activity

Verse 16:14b

The mission of the three unclean spirits is to gather not just the eastern powers, but "the kings of the whole world." It may also be the advancing army from the east that moves these kings to assemble for war. They will be gathered together for war with one another. This gathering of world forces is in line with Old Testament teaching that Israel’s enemies would gather against her in the last days (Psalm 2:1-3; Joel 2:11; 3:2; Zechariah 14:2-3).

The war is called "the war of the great day of God, the Almighty," with "great" distinguishing the day from all lesser days, "of God" showing it is not man’s or the false trinity’s day, and "Almighty" reasserting that God’s power is supreme. This day will fully demonstrate the omnipotence and sovereignty of God. This is the "day" of the Lord Jesus Christ’s second coming to do battle with the beast (Revelation 19:19-21), the climax of human history when God assumes His great power and begins to reign (11:17).

But why would an army of two hundred million be moving toward the Holy Land?

Satan is not stupid. He knows the Scripture, but he probably does not believe it all. After being cast out of heaven (12:7-9), at about the midpoint of the Tribulation, he knows that his time is limited (12:7-9). He also knows that the Lord Jesus Christ is coming back to earth in order to fulfill the promises God made to His servant David and to establish His kingdom. This gathering of the armies of the world into the place that is called Har-Magedon (16:16) is apparently Satan's final attempt to keep the Lord Jesus Christ from being successful. Satan must believe that if he can only gather the armies of the world to battle Christ, surely he will finally be able to thwart God's plan. The original purpose of these armies may be to challenge the world dictator (i.e., Antichrist), but ultimately they will join forces to fight against the returning Christ (cf. 19:17-21). Their attempt will be futile because Christ will destroy them all. 

8.6.5. The warning to believers

Verse 16:15

8.7. The Seventh Bowl: Widespread Destruction (16:17-21)

The seventh bowl, the final judgment of the Tribulation, is actually a series of judgments that will be poured out upon the whole earth. As the Tribulation is a time of unprecedented judgment, so the seventh bowl is the most severe and devastating judgment of the whole Tribulation, ending with the second coming of the Lord Jesus Christ to earth.

8.7.1. The great voice

Verse 16:17

The adjective "great" (Greek: μεγάλη, transliteration: megalē) is repeated seven times in these verses. This emphasizes the unprecedented nature and finality of this series of judgments. It also stresses how this series of judgments perfectly (the emphasis of the number seven) accomplishes.

This bowl is poured "on the air." The noun "air" (Greek: ἀέρα, transliteration: aera) refers to the region above the earth from beyond where birds fly to the farthest star, associated with the abode of God and angels. According to Ephesians 2:2, Satan is called "the prince of the power of the air." This is the domain and the base of operation for Satan and his spirit hosts and their strategies. Further, in modern day our atmosphere has become vitally important in military matters over which Satan will have control. Therefore, this series of judgments, though its final effect is upon the earth, is a final judgment upon Satan and his domain or rule.

The voice comes "out of the temple from the throne." The voice is that of God Most High since it comes from the throne in the temple (cf. 16:1).

His solemn declaration "it is done" showed that His series of judgments for this Tribulation period in history was complete. The verb "it is done" (Greek: Γέγονεν, transliteration: Gegonen) is proleptic since it anticipates the final consummation of judgment and redemption on earth. This is recorded as already accomplished from God’s point of view, even though it is yet to be fully portrayed in John’s account of all that it entails (cf. 21:6) and still not yet happened from human's point of view. 

8.7.2. The great earthquake

Verse 16:18

John sees "[flashes of] lightning" and hears "sounds and peals of thunder." As it has been throughout the Book, this is preparatory and a warning of the extreme judgment that is about to fall.

Then we read "a great earthquake such as has not happened since man came upon the earth," this earthquake is unprecedented in history.

The expression "a great earthquake, ... , so mighty an earthquake so great" gains additional emphasis through:

1. the adjective "great";

2. the quantitative correlative "so mighty"; and

3. the repetition of "so great".

8.7.3. The great cities

Verse 16:19

And the great city became three parts, and the cities of the nations fell. And Babylon the great was remembered before God, to give her the cup of the wine of His fierce wrath.

Two different explications have sought to clarify what "the great city" is:

1. Babylon; or

2. Jerusalem.

8.7.3.1. Babylon

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