Apocalipse 15
Bob Utley · You Can Understand the Bible
Apocalipse 15
CONTEXTUAL INSIGHTS TO REVELATION 15:1-16:21 A. The seven bowls which are introduced in Rev. 15 and described in Rev. 16 are the third in a set of three cycles of divine plagues sent for the purpose of redemption (cf. Rev. 9:20-21; 14:6-7; 16:9,11). Each cycle gets progressively more severe: 1/4, 1/3, and total destruction (the judgment and isolation of evil). This is possibly based on "the cursing and blessing" section of Deuteronomy 27-28. B. There is a literary relationship between these cycles. The seventh seal is the seven trumpets. The first four trumpets are also directly parallel to the first four bowls. C. The seventh bowl is the fall of Babylon, which is a symbol of fallen human society organized and functioning apart from God. In John's day it was Rome. In Daniel 2 each successive world empire becomes more and more anti-God until the last world-wide, anti-God empire in which the Messiah is born which is Rome (see Introduction to Daniel 8, www.freebiblecommentary.org. D. Chapters 15 and 16 draw their imagery from the Exodus experience of Israel (as did Rev. 12-14). This end-time deliverance from evil is seen as the ultimate Exodus (i.e., deliverance). E. The beasts and the whore of Babylon (rebellious human society) are defeated at Armageddon (Rev. 16:12-16), while Satan is defeated along with Gog and Magog (rebellious humans) at the very end (cf. Rev. 20:7-10). The Second Coming of Christ in Rev. 19 is an extension and fulfillment of the seventh seal and the seventh trumpet and the seventh bowl judgments. This is God's answer to the martyrs' question of Rev. 6:9-11. F. The difficulties in interpreting these end-time battles are: 1. The type of literature in which they are expressed, apocalyptic/prophetic. 2. They are dealt with in successive stages, cycles, or dramatic acts. 3. There is fluidity between the groups and symbols. 4. There is difficulty separating first century fulfillment from end-time fulfillment.
Apocalipse 15:1-3
15:1 "in heaven" This is the third in a series of signs John saw in heaven. Special Topic: Heaven Special Topic: The Heavens and the Third Heaven ▣ "great and marvelous" This phrase occurs only here and points toward the OT allusion in Rev. 15:3, which may come from one of several places (i.e., Deut. 32:3-4; Ps. 111:2; 139:14; or Hos. 14:9). Verses 3-4 make up one long composite OT allusion from several possible places. ▣ "the wrath of God" See full note at Rev. 7:14. Special Topic: Tribulation ▣ "is finished" This is an AORIST PASSIVE INDICATIVE of teleō to finish or fulfill. The bowls are a complete and final judgment on incalcitrant unbelief! There is no more hope of repentance and faith, only judgment and isolation! It is theologically possible that the sequence of the seals, trumpets, and bowls was a way of showing God's hope of human repentance, but in the end, His total judgment, removal, and isolation of evil is justified! Hell is the only option left. Special Topic: End or Full 15:2 "I saw something like a sea of glass" This is first mentioned in Rev. 4:6. Because of its use in Rev. 21:1, it seems to be a metaphor for God's holiness, which kept sinful mankind from approaching Him (i.e., possibly a metaphor for the waters of heaven). One day this barrier will be removed. The OT allusion is to either Exod. 24:10 or Ezek. 1:22; 10:1. See full note at Rev. 4:6. ▣ "mixed with fire" This is a new element not found in Rev. 4:6. There have been numerous theories. it is the reflected setting sun on human history it represents fire which stands for God's judgment it is the blood of the martyrs it is connected to the victory at the Red Sea and the Song of Moses since the OT background of chapters 15 and 16 is the plagues of the Exodus (cf. Exodus 7-12; 15) NASB, REB, Peshitta "those who had been victorious" "those who have the victory" "those who had conquered" "those who had won the victory" "those who had fought against" At first this seems to refer to the martyrs, but Rev. 12:11 shows that it must apply to those who have experienced natural deaths but who have not worshiped the beast (cf. Rev. 20:4). NASB, REB "from the beast and from his image and from the number of his name" "over the beast, over his image and over his mark" "the beast and its image and the number of its name" "over the beast and its image and over the ones whose name is represented by a number" "the beast and man, and against his statue and the number which is his name" "over the wild beast and over his image and over the number of his name" The beast is first mentioned in Rev. 11:7. From chapter 13 it is obvious that there are two wild beasts; one is the incarnation of Satan (i.e., a parody of Christ) and the other is his false prophet (i.e., a parody of the Spirit). From Rev. 13:18 we know that his number is 666, which is not so much a number of a person as it is of the fallenness and inadequacy of human society (i.e., government) apart from God. ▣"standing on the sea of glass" Some translations have "on" (NASB, NKJV), and some have "beside" (NRSV) or "by" (TEV, NJB). The Greek preposition's basic meaning is "upon." This metaphor speaks of those overcomers being close to God. The "sea" in Revelation stands for a separation between a holy God and sinful creation. This sea is completely removed in Rev. 21:1 when full fellowship is restored (i.e., the fellowship of the Garden of Eden is restored). For interpretive options on the meaning of "the sea of glass" see note at Rev. 4:6. ▣"holding harps of God" Angels are described as having harps in Rev. 5:8 and 14:2. In this context it refers to believers who are synonymous with the 144,000 of chapter 14. As the angels worshiped with music before the God in heaven, now too, the victorious believers! 15:3 "And they sang the song of Moses. . .and the song of the Lamb" This shows the unity of the old covenant and the new covenant in this song of redemption. The song of Moses is an allusion to Exod. 15:1-19, where Moses thanks God for the defeat of Pharaoh at the Red Sea. However, it is possible that John had Deuteronomy 32 in mind because the first phrase may be an allusion to Deut. 32:3-4. The song of the Lamb has previously been noted in Rev. 5:9 and 14:3. Notice that it is a song of corporate, not individual, salvation (cf. Gen. 3:15). ▣ "the bond-servant of God" This is an honorific title for OT characters like Moses, Joshua, and David. It may be the origin of Paul's "servant of Christ." Special Topic: My Servant
Apocalipse 15:3-4
▣ Great and marvelous are Your works" This is a composite allusion to Ps. 40:5; 92:5; 111:2; 139:14 and Hos 14:9. ▣ "O Lord God, the Almighty" This is an allusion to the three most used OT titles for God (cf. Rev. 1:8; 4:8; 11:7; 16:7). "Lord" refers to YHWH, the Savior, Redeemer, Covenant God. "God" refers to Elohim, the Creator, Provider and Sustainer of all life on earth. The "Almighty" refers to El Shaddai, the Patriarchal name for the God of Abraham, Isaac, and Jacob (cf. Exod. 6:3). Special Topic: Names for Deity, C. and D. Special Topic: Shaddai ▣ "Righteous and true are Your ways" In the midst of the suffering of the saints, this emphasis is tremendously important (cf. 16:7). This may be an allusion to Hosea 14:9. Special Topic: Righteousness Special Topic: True (the term) in John's Writings NASB, NRSV, TEV, NJB "Thou King of the nations" "O King of the saints" REB, Peshitta "O King of the ages" There are three different translations of this verse available in modern English. King of the ages" (ASV, NIV, REB) which is found in the ancient Greek MSS P 47 , א i*,2 , and C (cf. 1 Tim. 1:17; I Enoch 9:4) "King of the nations" (NRSV, TEV, NJB) which is found in MSS א a , A, P, and most minuscules (cf. Rev. 15:4; Jer. 10:7) "King of the saints" (NKJV) MSS 296, 2049 (Metzger, Textual Commentary, p. 753) which comes from a misunderstanding of a late Latin text Option #2 is probably the original. UBS 4 gives it a "B" rating (almost certain). Special Topic: Textual Criticism 15:4 "Who will not fear, O Lord, and glorify Your name" This is the transcendent Holy One of creation (cf. Rev. 14:7; Jer. 10:7-10). Yet He offers salvation to any and all who will fear Him and glorify His name. Special Topic: "The Name" of YHWH (OT) ▣ "For all the nations will come and worship before You" In OT prophecy all the nations will one day flow into Jerusalem (cf. Ps. 22:27; 66:4; 86:9; Isa. 2:2-4; 19:19-24; 27:13; 56:7; 66:19-24; Mal. 1:11). John is using OT prophecy and imagery to describe a universal salvation. Jerusalem of the OT has become the heavenly Jerusalem of believing Jews and Gentiles. This book does not focus on Jews versus Gentiles as the OT did, but on believers versus unbelievers (compare Isa. 45:23 with Phil. 2:9-11). See Crucial Introduction at the beginning of the commentary. Special Topic: Worship
Apocalipse 15:5-8
15:5 "the temple of the tabernacle of testimony in heaven was opened" In Rev. 4:1 a door in heaven was opened for John; in Rev. 11:19 the Ark of the Covenant appeared in the temple for believers to see. Now the entire heavenly tabernacle appears (cf. Exod. 25:9,40; 38:21; Num. 10:11; 17:7; Acts 7:44). This OT allusion is developed in Heb. 8:5 and 9:23. This literary unit uses the Exodus and the Wilderness Wanderings Period as an OT backdrop. This symbolizes the second and ultimate exodus from bondage (bondage to sin). 15:6 "clothed in linen, clean and bright" These seven angelic beings come from the very innermost part of heaven's temple, which shows their authority because they come from the very presence of God. In rabbinical Judaism there are seven powerful angels surrounding the throne of God, called "the angels of the presence." Their dress is described as "linen" (linon or linoun [P 47 ]) which was worn by priests in Exod. 28:4 (UBS 4 , "B" rating) the ASV translates this as "precious stone" (lithon) which follows the Greek uncial manuscripts A and C, and may be an allusion to Ezek. 28:13 as an angelic clothing of the Garden of Eden If the two basic presuppositions of textual criticism (see Appendix): the most difficult reading is probably original the reading that best explains the variants is probably original, then "stone" is the probable choice Special Topic: Textual Criticism ▣ "and girded around their chests with golden sashes" This is very similar to the angel found in Dan. 10:5 or to Christ Himself in Rev. 1:18. These are obviously very powerful angels representing God or Christ. 15:7 "seven golden bowls full of the wrath of God" These shallow golden bowls are mentioned in Rev. 5:8, where they contain the prayers of the saints. There is a connection throughout Revelation to the prayers of His persecuted children and the wrath of God on unbelievers (see note at Rev. 7:14). ▣ "who lives forever and ever" This is an oath based on the root meaning of the term YHWH (cf. Exod. 3:14). YHWH is the only living One; all else derives life from Him. Special Topic: Names For Deity, D. Special Topic: Forever (Greek idiom) Special Topic: Forever ('olam) 15:8 "And the temple was filled with smoke from the glory of God" This was a common OT description of the presence of God (cf. Exod. 19:18; 40:34; 1 Kgs. 8:10-11; 2 Chr. 5:13-14; Isa. 6:4). This is an allusion to the Shekinah cloud of glory which represented God's presence to Israel during the Exodus. But because of the contextual connection with the bowls, it may refer to the abundance of incense representing the prayers of God's children for justice. Special Topic: Glory (kabod, OT) ▣ "no one was able to enter the temple until the seven plagues of the seven angels were finished" This possibly means that there was no stopping God's wrath once it had begun. This wrath is difficult to correlate theologically with Rev. 16:9 and 11, which implies that redemption is still the goal, even in the bowls it is still the hope and intent that fallen mankind, made in God's image, will repent and return to Him! REVELATION 16