Where are the plagues poured?
Rev 16:1 states in a GENERAL way that they are poured on “the earth” – the establish (Christian) world or society. It will be noted, however that each bowl is poured on a DIFFERENT PART of the earth.
The “earth” is divided up into different symbols so that we can follow history and see which part of the Christian world is next to be affected. Thus, the bowls are not just on the religious part of apostate Christianity, but also on things like: “the sun” (the Gospel itself), and even on “the Euphrates” (the people). The final one seems to be on the evil powers of the unseen spirits (“the air”). It is in this final pouring that Babylon will be destroyed.
Who pours the bowls?
A careful study of the text reveals that it is the glorified seven messengers to the church who pour the vials (or plagues, if you prefer). Here is the testimony of the pertinent Scriptures:
(1) In Rev 15:1 we are introduced to seven angels having the seven last plagues. Then, Verses 2-4 clearly talk about SOMEONE ELSE – NOT the seven angels with the plagues. We will return to these verses later. Just note now that whoever it is that are mentioned in Verses 2-4 ARE NOT said to be the pourers of the plagues – nor even the possessors of the plagues.
At Verse 5 the narrative again returns to telling us about the seven angels with which the chapter opened. It begins by telling us where they are at the outset of the plagues.
VERSE 5 shows that John sees “the temple of the tabernacle of the testimony” opened in heaven. This is a strange, complicated wording worthy of our detailed examination.
The TEMPLE of the tabernacle seems to be the MOST HOLY. At the beginning of the harvest, this room was, indeed OPENED for the John class to look into. It was then that we began to understand all of the beauties and ramifications of the office of the Divine nature. At that time, we also began to understand the beauties of the New Covenant arrangement for Israel and all mankind.
THAT feature (the New Covenant) seems also to be stressed in this verse by the use of the words “of the TESTIMONY” – testimony, or testament, is synonymous with covenant. Thus, the Revelator is telling us that this picture is vitally connected with the Divine nature of the seven angels and with the New Covenant – which, according to the symbolism of Verse 8 CANNOT function until the plagues have been finished.
VERSE 6 shows us that the seven angels which have the plagues COME OUT OF THE MOST HOLY – in other words, THEY ARE NOW GLORIFIED. This is further confirmed with the placement of their girdles – around their breasts. This symbol is used only one other place in Revelation (Rev 1:13) where it refers to Jesus as God’s willing servant AFTER his glorification.
VERSE 7 shows that one of God’s attributes (no doubt JUSTICE) gives these angels the tools needed (the BOWLS or VIALS – the historic events) to make God’s wrath come to the present order.
(2) Now we can return to examine those shown in the parenthetical Verses 2-4.
First of all, it is important to show that these verses are indeed parenthetical.
(a) In Revelation the various phrases, “And I saw…”, “And I looked…”, and etc. always indicate a change of perspective. This might mean a totally new subject, a return to a former perspective, a leap to some future picture, or an inset of thought. This is used in Chapter 15. Verses 1, 2 and 5 all begin with such phrases. Then Chapter 16 begins again with a similar usage. Every time we see this, we must change our mental focus. In 15:1 and 5 we are directed toward things concerning the seven angels. But in Verse 2 we are directed to a group over a “sea” who are singing.
(b) As mentioned, the second demonstration of the parenthetical nature of Verses 2-4 is that Verse 1 and Verses 5-8 deal with the seven angels who are ignored in Verses 2-4.
Who are these in Verses 2-4?
We believe they are all the saints who took part in the first resurrection since 1878 and who are associated with the seven angels who pour out the bowls. All of us have heard the perennial Bible student question:
“What are the risen saints doing?”
These verses are here to answer that question in part. Remember in Rev 14:13 it is shown that those who die after 1878 do not sleep; they are changed (at the moment of death) and continue to WORK on behalf of the kingdom. Rev 15:2-4 is explaining what that work is. Eventually ALL 144,000 will be in that position, but they are not yet there. THAT is shown in Rev 14:1-5 where the completed church sings a new song which only, they can learn. But in Rev 15:2-4 these saints are singing a song which Moses obviously knew. As a matter of fact, if we read “The Song of Moses” in Deuteronomy Chapter 32, we will see that THAT song is one of judgment. Therefore, the saints in Rev 15:2-4 are somehow participating in the judgment now going on.
The symbols used are important. The SEA OF GLASS was first encountered in Rev 4:6 which is a picture of the status of things BEFORE THE GOSPEL AGE BEGINS (before the Lamb takes the scroll). This chapter is there to show us the players and the props for the wonderful play which is about to begin. The “Sea of Glass” was the laver in Israel’s temple. It represents the truths that would cleanse the one who is approaching God. Therefore, this symbol is closely related to the trumpets and plagues in that all deal with the use of truth.
Now, however in the harvest of the Gospel Age, the laver is going to get a NEW use. It is “mingled with fire”. We’ve heard that “fire and water don’t mix,” but that is just the point here. This will be an UNUSUAL use for truth – a JUDGMENT or destructive use.
The resurrected are said to have “power over fire” (Rev 14:18). Therefore, this symbol of the resurrected saints standing over (meaning: having control over) the sea, shows that they will HELP in using truth for judgment – they will, in essence PARTICIPATE with the seven angels in the work of the seven plagues.
The re-use of something old for a new purpose is shown in Revelation several times. We have seen that the trumpet truths were instructive (to a certain class); but the plagues (apparently the same truths as the trumpets) are destructive. In Rev 8:3-5, we have a censer used to further the prayers of the saints. Yet in Verse 5, its use becomes destructive. Likewise, now we have the sea of glass which was sanctifying being used judgmentally.
We will address the “victory over the beast” phrase a little later. But, in short, we believe it to be a symbol related to all the saints who are on the other side of the veil.
Continued with next post.
Rev 16:1 states in a GENERAL way that they are poured on “the earth” – the establish (Christian) world or society. It will be noted, however that each bowl is poured on a DIFFERENT PART of the earth.
The “earth” is divided up into different symbols so that we can follow history and see which part of the Christian world is next to be affected. Thus, the bowls are not just on the religious part of apostate Christianity, but also on things like: “the sun” (the Gospel itself), and even on “the Euphrates” (the people). The final one seems to be on the evil powers of the unseen spirits (“the air”). It is in this final pouring that Babylon will be destroyed.
Who pours the bowls?
A careful study of the text reveals that it is the glorified seven messengers to the church who pour the vials (or plagues, if you prefer). Here is the testimony of the pertinent Scriptures:
(1) In Rev 15:1 we are introduced to seven angels having the seven last plagues. Then, Verses 2-4 clearly talk about SOMEONE ELSE – NOT the seven angels with the plagues. We will return to these verses later. Just note now that whoever it is that are mentioned in Verses 2-4 ARE NOT said to be the pourers of the plagues – nor even the possessors of the plagues.
At Verse 5 the narrative again returns to telling us about the seven angels with which the chapter opened. It begins by telling us where they are at the outset of the plagues.
VERSE 5 shows that John sees “the temple of the tabernacle of the testimony” opened in heaven. This is a strange, complicated wording worthy of our detailed examination.
The TEMPLE of the tabernacle seems to be the MOST HOLY. At the beginning of the harvest, this room was, indeed OPENED for the John class to look into. It was then that we began to understand all of the beauties and ramifications of the office of the Divine nature. At that time, we also began to understand the beauties of the New Covenant arrangement for Israel and all mankind.
THAT feature (the New Covenant) seems also to be stressed in this verse by the use of the words “of the TESTIMONY” – testimony, or testament, is synonymous with covenant. Thus, the Revelator is telling us that this picture is vitally connected with the Divine nature of the seven angels and with the New Covenant – which, according to the symbolism of Verse 8 CANNOT function until the plagues have been finished.
VERSE 6 shows us that the seven angels which have the plagues COME OUT OF THE MOST HOLY – in other words, THEY ARE NOW GLORIFIED. This is further confirmed with the placement of their girdles – around their breasts. This symbol is used only one other place in Revelation (Rev 1:13) where it refers to Jesus as God’s willing servant AFTER his glorification.
VERSE 7 shows that one of God’s attributes (no doubt JUSTICE) gives these angels the tools needed (the BOWLS or VIALS – the historic events) to make God’s wrath come to the present order.
(2) Now we can return to examine those shown in the parenthetical Verses 2-4.
First of all, it is important to show that these verses are indeed parenthetical.
(a) In Revelation the various phrases, “And I saw…”, “And I looked…”, and etc. always indicate a change of perspective. This might mean a totally new subject, a return to a former perspective, a leap to some future picture, or an inset of thought. This is used in Chapter 15. Verses 1, 2 and 5 all begin with such phrases. Then Chapter 16 begins again with a similar usage. Every time we see this, we must change our mental focus. In 15:1 and 5 we are directed toward things concerning the seven angels. But in Verse 2 we are directed to a group over a “sea” who are singing.
(b) As mentioned, the second demonstration of the parenthetical nature of Verses 2-4 is that Verse 1 and Verses 5-8 deal with the seven angels who are ignored in Verses 2-4.
Who are these in Verses 2-4?
We believe they are all the saints who took part in the first resurrection since 1878 and who are associated with the seven angels who pour out the bowls. All of us have heard the perennial Bible student question:
“What are the risen saints doing?”
These verses are here to answer that question in part. Remember in Rev 14:13 it is shown that those who die after 1878 do not sleep; they are changed (at the moment of death) and continue to WORK on behalf of the kingdom. Rev 15:2-4 is explaining what that work is. Eventually ALL 144,000 will be in that position, but they are not yet there. THAT is shown in Rev 14:1-5 where the completed church sings a new song which only, they can learn. But in Rev 15:2-4 these saints are singing a song which Moses obviously knew. As a matter of fact, if we read “The Song of Moses” in Deuteronomy Chapter 32, we will see that THAT song is one of judgment. Therefore, the saints in Rev 15:2-4 are somehow participating in the judgment now going on.
The symbols used are important. The SEA OF GLASS was first encountered in Rev 4:6 which is a picture of the status of things BEFORE THE GOSPEL AGE BEGINS (before the Lamb takes the scroll). This chapter is there to show us the players and the props for the wonderful play which is about to begin. The “Sea of Glass” was the laver in Israel’s temple. It represents the truths that would cleanse the one who is approaching God. Therefore, this symbol is closely related to the trumpets and plagues in that all deal with the use of truth.
Now, however in the harvest of the Gospel Age, the laver is going to get a NEW use. It is “mingled with fire”. We’ve heard that “fire and water don’t mix,” but that is just the point here. This will be an UNUSUAL use for truth – a JUDGMENT or destructive use.
The resurrected are said to have “power over fire” (Rev 14:18). Therefore, this symbol of the resurrected saints standing over (meaning: having control over) the sea, shows that they will HELP in using truth for judgment – they will, in essence PARTICIPATE with the seven angels in the work of the seven plagues.
The re-use of something old for a new purpose is shown in Revelation several times. We have seen that the trumpet truths were instructive (to a certain class); but the plagues (apparently the same truths as the trumpets) are destructive. In Rev 8:3-5, we have a censer used to further the prayers of the saints. Yet in Verse 5, its use becomes destructive. Likewise, now we have the sea of glass which was sanctifying being used judgmentally.
We will address the “victory over the beast” phrase a little later. But, in short, we believe it to be a symbol related to all the saints who are on the other side of the veil.
Continued with next post.
