Expositor's Bible Commentary Commentary Revelation 15

This verse forms a superscription to chs. 15–16. The final manifestation of the wrath of God takes the form of seven angels of judgment and is called a “sign” (GK 4956), the third identified heavenly “sign” (cf. the woman and dragon at 12:1, 3). The adjective “marvelous” (GK 2515; cf. v.3) is added because John understood the seven angels to represent that God’s wrath is completed (GK 5464)—i.e., the “last” (GK 2274) plagues—and they are awesome as well as final in character. While these plagues may be the finale to the whole historical panorama of God’s judgments, it is exegetically preferable to find a connection of them with other events related in Revelation. As has already been argued, the first reference to the final judgment is found in 6:17: “For the great day of their wrath has come, and who can stand?” After the interlude of the sealing of the saints from spiritual harm (ch. 7), the seven trumpets are sounded (8:1ff.). The sixth one involves three plagues that kill a third of the human race (9:18). The third woe (11:14) includes the bowl judgments or the “last” plagues. Thus the trumpets begin the final wrath of God that is finished in the seven bowls.

As in 14:1ff., John again focuses his attention on a scene that contrasts sharply with the coming judgment, an indication of his pastoral concern. He sees before the throne the likeness of a sea of glass shot through with fire (cf. 4:6). It is a scene of worship, and its imagery is suitable for depicting the majesty and brilliance of God, which the sea of glass is reflecting in a virtual symphony of color. Firmly planted “beside” (or “on”) the sea are those who were “victorious over the beast.” They are the same ones who are seen throughout Revelation as having won out over the idolatrous beasts through their faithful testimony to Christ, even to the extent of martyrdom (e.g., 2:7, 11, 26; 12:11; 21:7; cf. 3:21; 5:5). They are the 144,000, the elect of God (7:4; 14:1), the completed company of martyrs (6:11), those who did not have “the number of his name” . Suddenly in this dazzling scene the sound of harps and singing is heard.

The song sung by the redeemed is the “song of Moses, the servant of God and the song of the Lamb”—a single song as vv.3–4 show. The Song of Moses is in Ex 15:1–18. It celebrated the victory of the Lord in the defeat of the Egyptians at the Red Sea. In the ancient synagogue it was sung in the afternoon service of each Sabbath to celebrate God’s sovereign rule over the universe, of which the redemption from Egypt reminded the Jew. As the deliverance from Egypt, with its plagues of judgment on Israel’s enemies, became for the Jew a signpost of God’s just rule over the world, so God’s final judgment and the deliverance of the followers of the Lamb bring forth from the victors over the beast exuberant songs of praise to God for his righteous acts in history.

Each line in vv.3–4 picks up phrases from the Psalms and Prophets. Compare the following OT words with vv.3–4: “Then Moses and the Israelites sang this song” (Exodus 15:1); “your works are wonderful” (Psalms 139:14); “LORD God Almighty” (Amos 4:13); “all his ways are just. A faithful God... upright and just is he” ; “who shall not revere you, O King of the nations” (Jeremiah 10:7); “they will bring glory to your name” (Psalms 86:9), etc. John may or may not have heard the victors over the beast singing these actual words. But it was revealed to him that they were praising God for his mighty deliverance and for judgment on their enemies.

The song sung by the redeemed is the “song of Moses, the servant of God and the song of the Lamb”—a single song as vv.3–4 show. The Song of Moses is in Ex 15:1–18. It celebrated the victory of the Lord in the defeat of the Egyptians at the Red Sea. In the ancient synagogue it was sung in the afternoon service of each Sabbath to celebrate God’s sovereign rule over the universe, of which the redemption from Egypt reminded the Jew. As the deliverance from Egypt, with its plagues of judgment on Israel’s enemies, became for the Jew a signpost of God’s just rule over the world, so God’s final judgment and the deliverance of the followers of the Lamb bring forth from the victors over the beast exuberant songs of praise to God for his righteous acts in history.

Each line in vv.3–4 picks up phrases from the Psalms and Prophets. Compare the following OT words with vv.3–4: “Then Moses and the Israelites sang this song” (Exodus 15:1); “your works are wonderful” (Psalms 139:14); “LORD God Almighty” (Amos 4:13); “all his ways are just. A faithful God... upright and just is he” ; “who shall not revere you, O King of the nations” (Jeremiah 10:7); “they will bring glory to your name” (Psalms 86:9), etc. John may or may not have heard the victors over the beast singing these actual words. But it was revealed to him that they were praising God for his mighty deliverance and for judgment on their enemies.

A second and still more impressive scene follows. The door to the temple in heaven is again opened (cf. 11:19), and the seven angels dressed in white and gold come out of the temple. In a dignified manner, one of the living creatures gives a bowl to each of the seven messengers. The bowls (GK 5786) are the vessels used in the temple ministry, especially for offerings and incense (5:8). It was probably a ritual bowl used for collecting the blood of the sacrifices (Exodus 27:3). Golden bowls seem to be always associated with the temple (e.g, 1 Kings 1:50; 2 Kings 12:13; 2 Kings 25:15).

The “smoke” (GK 2837) that filled the temple refers to the Shekinah cloud first associated with the tabernacle and then with the temple . It symbolizes God’s special presence and the One who is the source of the judgments (Exodus 40:34ff.; 1 Kings 8:10–11; Ezekiel 11:23; Ezekiel 44:4). His awesome presence in the temple until the plagues are finished (16:17) prohibits even angels from entering it (cf. Isaiah 6:4; Habakkuk 2:20).