Chapter 15
THE VICTORIOUS SAINTS
“The justice of your decree stands revealed” (Rev.15: 4.REB)
Introduction to Revelation 15
In Revelation chapter 14 we saw a vision of the 144,000 with their harps, a multitude of redeemed saints gathered to Mt. Zion (not Mt. Sinai). A people ready to be inaugurated as king-priests after their Exodus. Chapter 15 presents us with another vision of the victorious (with harps) standing on the glassy sea. These have also undergone an Exodus, and passed through the waters (of death and baptism) to emerge as conquerors on the other side.
Both visions are complimentary, using similar metaphor and language. Can we conclude that both groups are the same? Perhaps. The 144,000 (14: 1) are Jewish converts, but the context of chapter 16 seems to be directed at the surrounding Gentile nations. It is in this chapter that the “kings of the earth and the whole world” (16: 14) are gathered together, and the final punishment involves not only the “great city”, but also the “cities of the nations.” (16: 19)
We have already observed that the vials of chapter 16 are similar to the trumpets of chapter 8 and 9, but whereas the trumpets are narrowly focused on Israel, the vials are more panoramic. The victorious in chapter 15 should therefore probably be thought of along the vein of the “mixed multitude” (Ex.12: 38) that went up out of Egypt, composed of Jew and Gentile. They sing the song of Moses and the Lamb, there follows but one song, indicative of the unity between the Old Testament and New Testament ecclesias – both Jew and Gentile. We are moving away from concentrating on the Jewish element in earlier chapters, to the consequences for all mankind.
As in chapter 14 we see a vision of the redeemed first, before we see a vision of the vial tribulations. God declares the end from the beginning. The martyrs who experience persecution and tribulation for the testimony of Jesus, will be saved. The object of this proleptical vision, is therefore to encourage the saints by showing them the ultimate outcome of their sufferings.
ANOTHER SIGN IN HEAVEN
“And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.” (Rev.15: 1)
John commences the chapter with “And I saw another sign in heaven”. The word sign (semeion) establishes the link with 12: 1 which, together with the customary rubric, reinforces the fact that we are still in the same series. Rev.15 forms the seventh and final section in the series, and, as with the seventh seal (8: 1) and seventh trumpet (11: 15), it introduces us to a further series of seven – the vials. Chapters 12-14 consisted of a parenthesis, half recapitulatory, half anticipatory. Hence Rev.15 is both the continuation and expansion of the closing verses of chapter 11, where we witnessed the opening of the temple in heaven. The seven angels John beheld had “the seven last plagues” with which “the wrath of God is completed” (v.1). Although described as plagues, the Greek word plege, a cognate of the verb plesso (to strike), simply denotes a “blow”. Thus here are the seven last punitive, of an assorted nature as we shall see, that God has to deliver against mankind. Fair warning has been given, but neglected. Now is the time for the divine wrath to be finally exhausted upon the ungodly of the world.
THE CRYSTAL SEA
“And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.” (Rev.15: 2)
From the angels John’s attention is next drawn to a sea of glass mingled with fire and to the conquerors. These represent the whole multitude of the redeemed who did not succumb to the beast during its reign of persecution. We have already been informed of those among Israel who were delivered from the beast –ie, the 144,000 of 14:1. But the dominion of the beast is to be extended over “every tribe and people and tongue and nation” (13: 7), not just over Israel. Thus those seen by John symbolise those believers among the nations who have remained faithful during the 1,260 days.
The presence of the sea of glass in the heavenly tabernacle has been commented on in chapter 4 page 9 and comes from Rev.4: 6. It’s inclusion here in 15: 2 is doubly appropriate since not only does it form part of the background to the heavenly throne scene, but also has overtones of the Exodus out of Egypt (see chapter 12 page7) an event being drawn upon as a source of typology in this passage. Back in 4: 6 the sea was likened to crystal, such was its clarity, while here it is mingled with fire, denoting judgment. There comes upon Egypt hail mingled with fire (Ex.9: 24); the chaffis to be consumed in the fire (Mtt. 3: 12); our God is a consuming fire (Heb.12: 29). The whole scene is grimly illuminated with the lurid light of the fire of judgment which is to descend upon the earth – “another angel came out from the altar, which had power over fire.” (14: 18) Rivers of fire are flowing from the throne:
“A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.” (Dan.7:10,11)
The heavenly reality is the fiery stream of judgment, the earthly counterpart is the holocaust of the beast in the lake of fire (19: 20; 20: 10). This is a clear crystal, shot through with fiery red. Like the Red Sea its purpose is not just to purify God’s chosen ones through their “baptism” (1 Cor 10: 1), but to separate the wicked from the righteous, and to finally destroy them. The fact that the saints are depicted as standing on1 the sea can only mean they have already overcome this obstacle.
When it says “having harps of God” it implies that even the musical instruments themselves which accompany the following praise are provided by God, underlying the truth that we can render nothing to him whom created all things. This is in keeping with the content of the song in v.3 which is totally God-centred. The saints do not make any reference to themselves.
THE SONG OF MOSES AND THE LAMB
“And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.” (Rev.15: 3,4 )
This is the song which Moses sang when the children of Israel had come triumphantly through the dangers of crossing the Red Sea. The martyrs have come safely through the sea of martyrdom and have arrived at the shore of heaven. It is said that the martyrs have emerged victorious from their contest with the forces of Antichrist. There is something very significant here. The martyrs died the most savage deaths and yet they are said to have emerged victorious. It was the very fact that they had died that made them victors; if they had remained alive by being false to their faith, they would have been defeated. Again and again early records describe a day of martyrdom as a day of victory. “The day of their victory dawned, and they walked from prison to the amphitheatre as if they were walking to heaven, happy and serene in countenance.” Jesus said: “Whoever would save his life will loose it, and whoever looses his life for my sake will find it” (Mtt.16: 25). The real victory is not prudently to preserve life but to face the worse that evil can do and if need be to be faithful to death.
Those standing upon the sea join together in “the song of Moses the servant of God, and the song of the Lamb.” There are two passages in the Old Testament deserving the title “song of Moses” – Exodus 15, exulting over the Red Sea incident, and Deuteronomy 32, shortly before Moses’ death. Both have connections with Rev.15. Along with the self evident context of Ex.15, the very verse preceding the song introduces Moses as the “servant” of God (14: 31). The other song, interestingly, was taught to the people by Moses and Joshua together. (Deut.32: 44) Joshua is the Hebrew form of the Greek Jesus. The deliberate placing of Moses and the Lamb side by side demonstrates that these two are in no way in opposition to each other. They stand together as type and anti-type, shadow and substance. Moses is classed as a servant (doulos) of God along with the Christian saints to whom Revelation was addressed (1: 1). Both Moses and Christ were entrusted with leading the chosen out of bondage to the promised inheritance. Hence, while the title may be “the song of Moses…and the song of the Lamb”, there follows but one song, indicative of the unity between the old and new covenant.
THE PSALM OF MOSES AND THE LAMB
The “song of the Lamb” is no doubt a reference to the fact that Psalm 118 which is based on Exodus 15, is one of the Passover Psalms, known as the “Paschal Hallel” (Passover praise), these were sung at Passover (Ps.113-118). Psalm 118 was literally the “song of the lamb”. It, together with Psalm 117 perhaps, was very probably the hymn sung by the Lord and his disciples at the Last Supper. (Mtt.26: 30)
EXODUS 15
PSALM 118
The children of Israel cried out unto the Lord. (14: 10)
I cried unto the Lord (Yah) in my distress. (v.5)
[distress is almost identical to Egypt in Hebrew]
The Lord (Yah) is become my strength and my song, and he is become my salvation. (v.2)
The Lord (Yah) is my strength and song; and he is become my salvation. (v.14,21)
The right hand of the Lord. (v.6,12- three times)
The right hand of the Lord.(v.15,16 – three times)
My father’s God, and I will exalt thee. (v.2)
Thou art my God, I will exalt thee. (v.28)
According to the Talmud, the “Hallel” recorded five things: “The coming out of Egypt, the dividing of the sea, the giving of the law, the resurrection of the dead, and the lot of the Messiah.” The theme of Passover deliverance is continued in Revelation chapter 19 which is based on Psalm 113. (see page 53 of the introduction to Rev.) The vision of the redeemed, based on Passover deliverance is in contrast with what is about to happen to the wicked. The central theme to chapter 15 and 16 is Atonement not Passover. This is demonstrated with the following scheme:
INTENTION
Encouragement of the saints in light of the coming tribulation – a vision of the end time bliss of the redeemed.
No atonement possible for the wicked – the angels leave the tabernacle to pronounce ‘wrath’ not forgiveness.(see page 52 of the introduction to Rev.)
The wicked make ‘atonement’ with their own blood (16: 6)
CHAPTER 15
15v.3-4
THANKSGIVING FOR
PASSOVER DELIVERANCE based on Exodus 15 and Psalm 118 THE HALLEL
15v.5-8
THEME ATONEMENT
CHAPTER 16
16v.1-11
Punishment of the
Nations
16v.12-21
ARMAGEDDON
Ingathering of the saints and the judgment of the nations
We have already noted the similarities between Psalm 118 - part of the “Hallel” and the song of Moses celebrating passover deliverance in Exodus 15.
The prophet Isaiah also bases his song of praise, “the wells of salvation”, in Isaiah chapter 12, on Exodus 15.
ISAIAH 12
EXODUS 15
Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation. (v.2)
The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him. (v.2)
Therefore with joy shall ye draw water out of the wells of salvation.(v.3)
And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters. (v.27)
And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted
Sing unto the LORD; for he hath done excellent things: this is known in all the earth. (v.4 -5)
Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. (v.1)
The context of Isaiah is the Passover deliverance during Hezekiah’s reign.1 Hezekiah had constructed a tunnel to the Gihon spring in order to secure the cities water supply in times of siege (2 Chron.32: 30). It was not this water that saved the city, but the outpouring of Gods spirit in retributive action against the Assyrian. The prophet Joel, also contemporary with Hezekiah, records how the spirit was also poured out on the general population of Jerusalem, for “in mount Zion and in Jerusalem shall be deliverance” (Joel 2: 28-32). Isaiah 12 celebrates Passover deliverance. The captives that were deported from the conquered cities (not from Jerusalem) were returned after the Assyrian defeat. This is the new Exodus that Isaiah describes in 11: 11-16. The redeemed draw from the “wells of salvation”:
“But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” (John 4:14)
But the wicked drink blood:
“For thou hast given them blood to drink for they are worthy.” (16: 16)
This shows the depth and beauty of scripture for we have progressed from Ex.15 celebrating the Passover deliverance from Egypt, to the Passover Psalm 118 (sung at the last supper), then to Isaiah 12 celebrating Passover deliverance from the Assyrian and lastly to the song of Moses and the Lamb sung by the redeemed in Revelation.
The martyr’s song has many other Old Testament references, many of them either directly or indirectly connected with the Passover.
Great and wonderful are your works, Lord God Almighty;
O Lord, how great are thy works! (Ps.92: 5); The works of the Lord are great (Ps.111: 2); he has done marvellous (wonderful) things (Ps.98: 1); Wonderful are thy works (Ps.139: 14).
Just and true are your ways, you King of saints.1
The Lord is just in all his ways, and kind in all his doings (Ps.145: 17)
Who shall not fear and glorify your name, O Lord?
All the nations thou hast made shall come and bow down before Thee, O Lord; and shall glorify thy name (Ps.86: 9).
You alone are holy.
There is none holy like the Lord (1 Sam.2: 2); Let them praise thy great and terrible name! Holy is he! (Ps.99: 3); Holy and terrible is his name (Ps.111: 9).
All the nations will come and worship before you.
All the nations thou hast made shall come and bow down before thee, O Lord (Ps.86: 9).
Your righteous judgments are made manifest.
(The justice of your decree stands revealed –REB)
The Lord has made known his victory, he has revealed his vindication in the sight of the nations (Ps.98: 2).
This is also a reference to Romans chapter 3 and it behoves us to examine this more closely. It is found in Romans 3: 4, which is itself a quote from Psalm 51: 4.
ROMANS 3
REVELATION 15
God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. (v.4)
Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. (v.4)
To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (v.26)
Just and true are thy ways. (v.3)
Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. (v.29,30)
Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. (v.19)
All nations shall come and worship before thee. (v.4)
The importance of Romans 3: 4 cannot be over emphasised. The argument that Paul establishes, is that no man can justify himself. He quotes this verse from Psalm 51:4 – this is the Psalm with the title, “When Nathan the prophet came unto him, after he had gone in to Bath-Sheba.” In this Psalm, David realises that there is nothing that he can do to atone for his sin:
“For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.” (Ps.51: 16)
There was no provision under the law of Moses for David’s sin, the reason for this is that God (not man) “mightest be justified when thou speakest, and be clear when thou judgest.” The divine assessment of human nature, and the subsequent judgments – are justified by human sinfulness. All hope is not lost however, for there is atonement for sin, not by the works of man, but as a gift from God. God is a justifier of him that believeth in Jesus. (Rom.3: 26)
This was the salvation of David, who saw a vision of the risen Christ (Psalm 110) 1 and was justified by his faith in the promise concerning him (2 Sam.7).
All his life David had desired but one thing – to ask God a question:
“One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple.” (Ps.27: 4 )
That wish was granted when he “sat before the ark”:
“Then went king David in, and sat before the LORD, and he said, Who am I, O Lord GOD? and what is my house, that thou hast brought me hitherto? And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant's house for a great while to come. And is this the manner of man, O Lord GOD?”
(2 Sam. 7:18-19)
David realised that he was not a Levitical priest (what is my house?) and therefore had no right to sit in front of the ark. In fact his question was:
“Is this the manner (torah or law) of man (adam), O Lord God?
To paraphrase;
Where is it in the law concerning man, that he can sit before the throne of God? Even the High Priest did not sit before the ark, and when he did approach, it required shrouding in a cloud of incense. This is exactly the point that Paul picks up in Romans 3: 27,28:
“Where is boasting then? It is excluded. By what law? (what manner of law RV) of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. “
The conclusion that Paul, David and the saints of Revelation 15 reach, is that neither sin nor unbelief nullifies the faithfulness of God. The opposite is true, for human sinfulness reinforces the justice of his judgments.
“And mightest overcome when thou comest into judgment.” (Rom.3: 3RV)
Jesus overcame the sinfulness of his flesh – this was Gods judgment on the world.
Therefore, when the martyrs sing the justice of your decree stands revealed, they are applauding, not the sentence of doom which the seven angels are about to execute, because it is given as the reason for the confidence of the singers that all nations will be brought to the worship of God. The best way to discover what John meant by God’s just decrees is to ask by what means he thought the nations would be drawn to God, for to that question there can only be one answer: it was God’s decree that the death of the innocent should bear eloquent and persuasive witness to the redeeming love of the Lamb. By implementing this decree God has proved to the world that he is “both just and the justifier of anyone who puts faith in Jesus” (Rom.3: 26) The justice of his decree stands fully revealed at the resurrection:
“I will declare the decree: The Lord hath said unto me, Thou art my Son, This day I have begotten thee” (Ps.2: 7). This is valid not just for Christ, but for all the saints.
There is not one single word in this song about their own achievement; from beginning to end it is a lyric outburst to the greatness of God. In the perfect vision of God self is wholly forgotten. In the presence of God the martyrs forget themselves; their thoughts are absorbed by the new wonders that surround them; the glory of God and the mighty scheme of things in which their own sufferings form an infinitesimal part are opening before them; they begin to see the great issue of the world- drama, and we hear the doxology with which they greet their first unclouded vision of God and his works.
THE AVENGING ANGELS
“And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.” (Rev.15: 5-7)
The angels emerge from the very presence of God himself, from whence no doubt they have received their instructions. They are clad in white linen, denoting righteousness. Purity of motive is being stressed. The angels perform their tasks out of righteous concern for justice and nothing more. In verse 5 we witness a reversal of the liturgy enacted on the Day of Atonement. (Lev.16) The angels do not come forth to pronounce forgiveness and bestow a priestly blessing upon the people, but rather to punish. Atonement can no longer be obtained by means of the blood of animals, nor even the blood of the Lamb; now only the shedding of the sinner’s own blood will suffice. The earth can only be sanctified and cleansed from iniquity through the pouring out of the seven vials, imitating the ritual of Lev.16: 19.
An interesting detail we are given in 15: 7 is that the angels receive the seven vials from one of the four living creatures. If we are correct in understanding these four as representative of the creation then this act has a certain appropriateness in view of the universal nature of these final judgments.
The word phiale, generally rendered “vial”, has sacrificial connotations, being commonly used in the Septuagint for certain sacred bowls employed in the sanctuary (Ex.27: 3, Num.4: 14). It may also denote a “cup” (Prov.23: 31) for drinking wine. In Rev.16: 7 the vials are described as being “full of the wrath of God”. Here then we perceive the “cup of his indignation” mentioned earlier in 14: 9 as the counterpart to the cup of the harlot. The word also has connections with 5: 8 where an identical vessel contained the prayers of the saints. We have already noted that the Apocalypse establishes a relationship between the prayers of the saints and the judgment of the wicked.
THE UNAPPROACHABLE GLORY
“And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.” (Rev.15: 8)
The idea of the glory of God being symbolised by smoke is a reference to the cloud of incense, which shrouded the shekinah and protected the High Priest on the Day of Atonement. In the vision of Isaiah the whole house was filled with smoke (Isa.6: 4). Further, the idea that no one could approach while the smoke was there is also common in the Old Testament. This was true both of the tabernacle and of the temple. Of the tabernacle it is said:
“Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.” (Ex.40: 34-35)
This happened at the dedication of the tabernacle and also at the dedication of the temple.
“Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house. And the priests could not enter into the house of the LORD, because the glory of the LORD had filled the LORD'S house.” (2 Chron.7: 1-2)
The idea presented to here is the dedication of a new temple the sacrifices that are offered are two-fold – the martyrdom of the saints and consequentially, the death of the beast, described as the supper of the great God (19: 17), thrown into the lake of fire, a burnt offering indeed!
No man is able to enter into the temple – Immortality can not be granted until after the martyrdom of the saints and the destruction of the beast. Then the saints will be able to approach God and acting as king – priests themselves, they will participate in reconciling the remaining mortal population to their God and his King.
“For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the LORD. And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.” (Isa.66: 22-24)
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NOTES
1 The word “upon” (epi) is sometimes translated beside (RSV). This is not its literal meaning. In the light of the parallel vision of 14:1, where epi plainly means “upon”, we can safely assume the same for 15:2.
NOTES
1 Isaiah 12: 2; YAHWEH is my STRENGTH and song; he also is become my SALVATION. Hezekiah means strengthened of Yah, Isaiah means salvation of Yah.
NOTES
1 Alternative readings exist in the manuscript tradition for the expression “King of saints”. The RV has “King of the ages” and the RVmg has “King of nations” – the author suggests that “King of nations” is correct as this is a reference to Jeremiah 10: 7. Jeremiah chapter 10 is prophetic. The main points of contact are listed below, but it is recommend that the complete chapter be read in this light.
JEREMIAH 10
REVELATION 15
Who would not fear thee, O King of nations? (v.7)
Thou King of nations. Who shall not fear thee, O Lord, and glorify thy name. (v.3,4)
But they are altogether brutish and foolish. (v.8,14)
The beast worshippers. (v.2)
Every founder is confounded by the graven image.
Image worshippers.(v.2)
Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate. (v.25)
And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.
(16: 1)
NOTES
1 David saw this vision when he was sat before the ark.(2 Sam.7: 18)
