REVELATION 15-16

 

This section describing the seven bowls possesses a strictly linear structure which, however, has 

numerous parallels with the other series of seven found in the book.

Structure

1. opening scene in heaven (15:1-8)

2. first four bowls (16:7-12)

3. fifth and sixth bowls: two longer descriptions (16:13-16)

4. seventh bowl (16:17-21)

In the first place, the same general arrangement of subsections occurs as in the seven seals and seven

trumpets with the absence of any interludes.Secondly, there is an exact match between the first four 

bowls and the first four trumpets of Revelation 8:7-12 with both series of woes affecting (in the same 

order) the earth, sea, rivers and heavens. Similarly, the tortures associated with the fifth bowl resemble 

those occurring with the fifth trumpet.In addition, both the sixth bowl and sixth trumpet reveal 

descriptions of a battle and contain the phrase “the great river Euphrates.”And finally, signs appearing 

after the seventh bowl are identical to those after the seventh trumpet, and these are listed in the 

identical order: lightning flashes, loud noises, earthquake and hail.

 

Divine retribution is revealed by the seals, announced by the trumpets and executed by the bowls. The 

bowls seem to unfold from the seventh trumpet just as the trumpets unfolded from the seventh seal. 

The whole section may be a “poetic expansion” of Leviticus 26:21 “Then if you walk contrary to me, 

and will not hearken to me, I will bring more plagues upon you, seven-fold as many as your sins.”

Revelation 15:1-8

v. 2 These are words of assurance to the faithful preceding the judgments, just as they did prior to the

 opening of the 7^th seal in 8:1-2.  The sea of glass probably refers to the Red Sea since the Song of 

Moses is mentioned soon afterward, and Jewish tradition said that the Red Sea became a sea of glass. 

Also, God calms the sea, standing for chaos, by conquering Satan. The image of the saints standing on 

the sea indicates that they have been part of the battle (like Jesus walking on the water).

vv. 3-4 The Song of Moses and the Lamb are joined together. Jesus has led his people into deliverance 

against an even greater foe. See Exodus 15 for the original song. Each line of the present song is taken 

from the OT, especially the Psalms and the prophets.

It may have been used as a hymn in the early church. Note the absence of any mention of the believers’ 

own victory. The emphasis is solely on God (different from the types of hymns and praise songs than 

we sometimes sing today).

“All nations shall worship thee” is a problem to some who see it in conflict with other statements in 

Revelation about the nations opposing God. But ultimately, in the last chapters, all nations will worship 

God.

v. 5 should read “the Temple, that is the Tabernacle (or tent) of witness.” Both housed the ark of the 

covenant, which represented God’s actual presence.

v. 6 The angels are clothed either with linen (linon) or stones (lithon), depending on the particular 

manuscripts one goes with. Linen was a ritually pure fabric worn by priests. However, in various 

Daniel and Ezekiel (28:13) passages, angelic beings are said to be clothed in stone. It may also refer to 

the high priest’s breastplate.

v. 7 The only other reference to bowls is in Revelation 5:8 where a golden bowl held the prayers of the 

saints. This may connect judgments with prayers of the saints asking for retribution.

v. 8 This occurred in the OT whenever God’s glory filled the place. As long as smoke filled the 

sanctuary, no one could enter it, i.e., to ask for intercession. That time is over.

Revelation 16 These events may be an expansion of the scene described in II Thessalonians 1:7-8.

Revelation 16:1-6

v. 1 It is probably God’s voice. Isaiah 66:6 says, “Listen, an uproar from the city. A voice from the 

temple. The voice of the LORD dealing retribution to his enemies.”

v. 2 This resembles the sixth plague in Exodus.

vv.3-6 See Exodus 7:17-18. This is parallel to the second trumpet but increases the scope from 1/3 of 

the sea to all of it.

v. 5 The phrase “and shall be” found in the King James Version is not in the best manuscripts (as in 

11:17). It differs from the usual formula which includes “who is to come.” That is not necessary 

anyway since there is no longer any need to speak of a future coming. The saints and prophets 

mentioned here are not necessarily two separate groups.

v. 7 echoes 15:3.

vv. 8-9 stand in contrast to the fourth trumpet where the light of the sun was darkened (see 8:12).

v. 9 The lack of repentance in middle of plagues is reminiscent of Pharaoh’s hardening of his heart.

vv.10-11 is similar to the plague of darkness in Exodus 10:21.

v.12 The armies are further described in 17:12-17' 19:14-21 and 20:7-10 although some feel these are 

separate armies and events. As mentioned earlier, the Euphrates River marked the Eastern border of the 

Roman Empire, which was also the eastern limit of the Promised Land. “Kings of the East” – at least 

50 different interpretations have been offered for this phrase.

There is the possible allusion to Cyrus the Great conquering Babylon by diverting the Euphrates, which 

ran through the town, and entering by the dry river bed.

v.13 The dragon = Satan, beast = beast from the sea. The false prophet is the beast from the earth. 

Frogs were unclean animals according to Leviticus 11:10. Also, the croaking may characterize their 

speech. Matthew 24:24 warned of following false prophets and messiahs.

v. 16 The significance of Armageddon is disputed. The spelling varies with different manuscripts, and 

some begin with “har” (mountain) instead of “Ar.” Look at a map of the region.

            1. If taken literally (1) it can’t mean the Mountain of Megiddo since there is no mountain there 

            and (2) all OT references to the final battle of history place it in Jerusalem.

            2. It could refer to Tel Megiddo, an elevated mound marking the location of a deserted city.

            3. It could refer to Mt. Carmel, the nearest mountain to Megiddo.

            4. It could be hir Megiddo = city of Megiddo.  

5. Har o meged = “his mountain of gathering in troops” (the same as in 16:14)

6. It could mean har migdo (fruitful mountain = Jerusalem), but that would require the readers 

of that time to know Hebrew in order to understand the allusion.

7. It may be derived from the Hebrew word meaning to cut or attack. Thus, “the marauding 

mountain” as a variation of Jeremiah 51:25 “the destroying mountain,” standing for Babylon.

8. Or it may couple a reference to the prophecy in Ezekiel 38-39 to “the mountains of Israel” as 

the place where Israel will get revenge on her enemies.

9. Megiddo was the site of several battles in which the Israelites conquered their enemies

10. It is not so much a location as an occasion. That was the last attempted uprising of the 

wicked against God.

What occurs at this great last battle? Nothing! This fact seems to elude modern prophecy “experts” 

who confidently involve the United States in the battle against Communist and Islamic armies, etc. 

Although the nations gather for war, there is no war in the common sense of the word since God 

simply destroys them before they have a chance to attack.

 

v. 17 The fact that bowl is poured into the air indicates that it is a more important event than any that 

have preceded. Hence “It is finished.” See John 19:30. The phrase will be repeated in Revelation 21:6. 

It also refers to the realization of the purpose of the seven bowl stated in 15:1 (in them God’s wrath is 

consummated). There are also references to the plagues of Egypt with the bowl poured out on the air 

alluding to hail and the sky being darkened.

vv. 17-21 have a number of similarities with the description of the last trumpet in 11:15-21 (voices in 

heaven announcing the coming of judgment, as well as the four similar cataclysmic events mentioned 

earlier).

v.19 There is disagreement as to what is the “great city.” That term is used for Babylon (i.e., Rome), 

but others see a reference to Jerusalem. Still others state that it represents any attempt of man trying to 

order his affairs apart from God.

v. 20 It has been proposed that the reference to islands reflects John’s situation on Patmos (i.e., no more 

exile). Or, God destroys the mountains since they represent the “high places” of pagan worship. In 

addition, it may be an echo of the Flood.

v. 21 The plague of hail in Exodus, according to Jewish tradition, fell from bowls or vials. A talent 

weighed from 45-130 pounds. The contrast with 16:9,11 indicates that there is no now more time left 

for repentance; their hearts have been permanently hardened.