Chapter 15
Introducing Seven Angels with Seven Plagues
1 Then I saw another sign in heaven, great and amazing, seven angels with seven plagues, which are the last, for with them the wrath of God is finished.
John sees another sign (the third sign, the first was a woman representing Israel, and the second was a great red dragon representing the devil, see Revelation 12:1, 3), this time he sees seven angels in heaven, each with a plague. He notes that they are the last, when they are done, the wrath (Greek ‘thymos’,[1] anger, indignation) of God will be finished (Greek ’etelesthē’,[2] to complete something).
2 And I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands.
John next describes what appears to be “a sea of glass mingled with fire.” Seeing that John is watching this unfold in heaven, this “sea of glass” is undoubtedly the same one he reported earlier in Revelation 4:6. With fire now mingled with the glass it apparently points to judgment which will soon recommence. John also sees those who had conquered (Greek ’nikōntas’,[3] being victorious) the beast, its image and the number of its name standing there with harps in their hands that were given to them from God. Many misunderstand who this group of people are, they those who were martyred during the beast’s reign. The confusion comes from the concept of being victorious over the beast, his image, and the restrictions due to not receiving the mark (number), that’s not the context. They were not the ones who will ultimately defeat the beast (that would be Jesus and the armies of heaven, see Revelation 19:11-21), but those who came to accept Jesus during the Tribulation and faced severe opposition, but persevered, and since being made righteous by the blood of Jesus, they conquered being influenced by the beast. Making the timing of this event very near the end of the Tribulation. Many translations and versions of the Bible translate the Greek word ‘epí’,[4] translated here as ‘besides’ as being ‘on’, making them standing on, instead of standing besides the sea of glass, in context either one can work. Some relate the “sea of glass mingled with fire” as being representative of the Word of God (being holy, yet just). If that is true, then standing on the Word of God may be a more accurate point of view.
3 And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, “Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! 4 Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed.”
This group of martyrs sing a song that John identifies as being the “song of Moses” and the “song of the Lamb.” There are two ‘songs of Moses’ recorded in the Torah[5] (the first five books of the Bible written by Moses). The first one is recorded in Exodus 15:1-18 being offered in praise to God after crossing the Red Sea. The second song of Moses can be found in Deuteronomy 31:30-32:43, which served not only a song of praise regarding their deliverance and survival in the wilderness, but also to serve as a reminder for the Israelites to remember what God had done for them. While this rendition recorded here in Revelation is not verbatim to either one of these, elements of this song can be found in both. Since John adds that this song is also the “song of the Lamb,” and in the Deuteronomy passage we find Moses referring to Jesus as the ‘Rock’[6] five times (see Deuteronomy 32:4, 15, 18, 30, 31), this is likely the song of Moses that John is referring to. In verse fifteen of that passage Moses identifies the ‘Rock’, as being the Rock of Salvation (see also 2 Samuel 22:47; Psalm 89:26; 95:1), clearly pointing to Jesus.
This song being sung at the end of the Tribulation praises Jesus for returning and accomplishing judgment. The song also calls Him, “King of the nations,” a role He assumes at the beginning of the Millennium. The song continues by asking, “Who will not fear, O Lord, and glorify your name?” And then notes that all nations will come and worship Him (see also Psalm 2:8-9; 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; Zechariah 14:9). The song concludes with a statement that His, “righteous acts have been revealed,” meaning that everyone will know who He is and what He has done (justice served), there will be no longer any doubt or question about Jesus. Everyone will know!
5 After this I looked, and the sanctuary of the tent of witness in heaven was opened,
John next sees the sanctuary of the Tabernacle in heaven being opened.[7] The Tabernacle on occasion was called the Tabernacle (or tent) of testimony (or witness, see Exodus 38:21; Numbers 1:50; Acts 7:44) as it was, as a whole, a tangible object that testified to the existence of God, His covenant with the Israelites, and in fulfillment of His promises. Since the entire facility is considered the Tabernacle many consider the opening to be the curtain in front of the courtyard. Others believe that the specific object is the ’tent’, the building, which has two rooms, the Holy Place and the Most Holy Place, that the reference is the opening is the curtain into the Holy Place (Holy angels are not restricted to enter).
6 and out of the sanctuary came the seven angels with the seven plagues, clothed in pure, bright linen, with golden sashes around their chests.
John sees the seven angels he saw earlier as a sign, come out of the Tabernacle. He describes them as being clothed in bright (Greek ‘lampron’,[8] to shine, radiant) linen with golden sashes around their chests.
7 And one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever,
One of the four living creatures gives each of the angels a golden bowl of the wrath of God. In addition to the plagues they already were carrying, they received a bowl of the wrath of God. This can be confusing, the Greek word ‘plēgai’[9] (translated as ‘plagues’) means to strike or blow, to injure, referring to a calamity inflicted by God. The bowls contain the specific method God’s wrath (same word used above meaning also anger and indignation) will plague the people as each bowl will soon be released. God is once again identified as being alive and eternal (see Revelation 1:18; 4:9; 5:13).
8 and the sanctuary was filled with smoke from the glory of God and from his power, and no one could enter the sanctuary until the seven plagues of the seven angels were finished.
The Tabernacle was filled with smoke from the glory of God and from His power. Smoke, like God’s use of clouds,[10] was also employed to reveal His presence and was similarly described as His glory (see Exodus 19:18; Isaiah 6:1-7). The smoke then prevented anyone from entering the Tabernacle until each of the seven plagues were finished (see also Exodus 40:34-35; 1 Kings 8:10-11; 2 Chronicles 5:13-14).
Considerations
In the Old Testament the first ‘sanctuary’ of God was the Tabernacle[11] which was a temporary facility that was designed to be ‘portable’ and was constructed in the wilderness under the supervision of Moses (see Exodus 25:10-27:21; 37:1-38:31; 40:1-33). It was based on the Tabernacle that God built in heaven (see Hebrews 8:5). It served as God’s sanctuary on earth until King Solomon had the first Temple built (see 1 Kings chapters 6-8; 2 Chronicles chapters 3-7). The Greek word translated as ‘temple’ throughout the book of Revelation is a variation of the word ‘naos’,[12] meaning “to dwell,” which can refer to any temple or structure, including the Tabernacle (as it is used here in this chapter translated as ‘sanctuary’). This word is also used when John refers to the Temple in heaven (see Revelation 11:19; 14:17) and multiple times without identifying the sanctuary’s location (see Revelation 3:12; 7:15; 11:1-2; 14:15; 16:1, 17). Since there might be as many as two Temples referred to on earth (the one rebuilt by the Jews after a peace treaty is signed and the other being the millennial temple, see Daniel 9:27), and one in heaven, the text of Revelation can be somewhat confusing. In most cases the context of those references help us identify the Temple’s location. But perhaps the most confusing element is in regard to the Tabernacle in heaven. Why would there be both a Temple and a Tabernacle in heaven? Both words imply the dwelling of God. While it is true that God is omnipresent, being everywhere at the same time, it is an intriguing question. Both the Tabernacle and the Temple were to demonstrate God dwelling among His people, a place of interaction, but never used simultaneously. Some believe that the word ‘naos’ when referring to being in heaven, could be referring to the Tabernacle sanctuary instead of the Temple, as we know there was one built by God in heaven that served as a model for the one built by human hands, as the author of the book of Hebrews wrote, “They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” (Hebrews 8:5, see also Hebrews 9:11, 23-24)
There is one other item that is often overlooked when reviewing the difference between the Tabernacle and Temple. We read that the Tabernacle was built for God to dwell in and the Temple was built for the name of God. For example, in Exodus 25:8 when referring to the Tabernacle, “And let them make me a sanctuary, that I may dwell in their midst” (see also Exodus 29:45-46). But in 2 Samuel 7:13 God tells David when referring to one of his sons (which was Solomon), “He shall build a house for my name, and I will establish the throne of his kingdom forever” (see also 1 Kings 5:5; 8:19; 1 Chronicles 22:10). Often referred to as “Name Theology,” where some differentiate the dwelling of God (His presence) from the name of God (referring to something that represents Him, but not necessarily His indwelling), this debate does not change the role of these buildings in history as each represent the previously insurmountable gap between God and man. But Jesus canceled the need for both earthly structures (see 1 Corinthians 3:16; 6:19; 2 Corinthians 6:16; Ephesians 2:21).
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[1] Strong’s Greek 2372.
[2] Strong’s Greek 5055.
[3] Strong’s Greek 3528.
[4] Strong’s Greek 1909.
[5] Hebrew word most often translated as ‘law’.
[6] As discussed earlier in "The Role and Titles of the Messiah" under "A Person Known as the Messiah" in "Primary Subjects of Prophecy."
[7] This verse begins with a ‘metá taúta’, see commentary for Revelation 4:1.
[8] Strong’s Greek 2986.
[9] Strong’s Greek 4127.
[10] See "God’s Presence in Clouds" in the Considerations under Revelation 14:14-20.
[11] See "Altar in Heaven" under the Considerations after the commentary of Revelation chapter six.
[12] Strong’s Greek 3485.