Presenting the Bowl Judgments - At Last

Revelation 15:1-16:21

The dramatic pause is over. The moment we’ve all been waiting for since the end of Rev 11 has arrived. The bowl judgments are here at last! Almost, anyway.

• Rev 15:1-8 introduces the seven bowl judgments with a heavenly vision, just as John introduced the seven seal (Rev 6:1-17) and trumpet judgments (Rev 8:2-5).
• This introduction describes three scenes in heaven, each beginning with “and I saw/looked” (Rev 8:1, 2, 5).

From a literary standpoint, John has postponed a description of these terrible events long enough. This final series of judgments signals the final, great crescendo that will climax with the Battle of Armageddon and bring the Tribulation to a close.

John saw an overwhelming scene. (Rev 15:1)

“Another sign” links back to the start of this lengthy intermission which John launched in Rev 12:1, 3.

“Great and marvelous” means John saw something that was not only amazing and astonishing but also ominous and terrifying.

John saw seven angels holding the seven final plagues from God. Plagues means
“to blow, strike, or wound” and is how Scripture describes God’s acts of judgment on Egypt when he freed the Hebrew people from slavery through Moses. With these seven plagues, God will free his people from Satan’s oppression. Seven strikes and the wicked of the world will be out.

“The wrath of God is complete” portrays these judgments not only as the completion of this threefold series of judgments (seals, trumpets, bowls) but as the maximum, unhindered expression of God’s anger towards sin. It’s as though John is saying, “You haven’t seen nothing yet.” What’s about to occur will be the most overwhelming display of God’s wrath known to mankind. He will unleash his uninhibited indignation towards evil on an unprecedented scale.

John heard some magnificent music. (Rev 15:2-4)

This “something like a sea of glass” appeared before in John’s first glimpse at God’s heavenly throne room before these series of judgments began (Rev 4:6).

• This doesn’t mean that it was a sea of water or plane of glass, but that this was the best words John could find to describe this otherworldly scene. Whatever this phenomenon may have been, it was vast (like a sea) and clear (like glass).
• In Rev 4:6, this plain was clear “like crystal,” but here it is “mingled with fire.” This difference indicates an intensification from the beginning of this series of judgments to the end. This space surrounding God’s throne is no longer placid but ablaze.

More importantly, John also saw a large chorus of people who had persevered through the trials of the Tribulation as faithful, loyal followers of the Lamb.

• These had not succumbed to the high-pressured economic and religious tactics of the Antichrist and were martyred as a result.
• They were holding “harps of God,” which are most likely either given by God or dedicated to God for worshiping him.
• These harps also allude to Old Testament (OT) elements, as harps and trumpets (also prominent in Rev) were prominent features of OT tabernacle and temple worship.
• This symphonic choir of Tribulation martyrs either stood on or beside the fiery, glassy expanse. Beside is more likely because it resembles how Israel praised God on the other side of the Red Sea (not on the Red Sea) after he delivered them from Egypt.

OT imagery carries over into Rev 15:3 when John mentions “the song of Moses.” After the Hebrew people had passed through the Red Sea and God had drowned Pharaoh’s army in the same, Moses led them in a triumphant song of praise to God (Exo 15:1-18).

• The song of the Tribulation martyrs does not repeat the words of this song per se, but it does reflect similar themes and follow a similar pattern of exalting God after an astonishing deliverance.
• The song occurs for a similar reason, too. In the Exodus, God had led his people to victory through his servant, Moses. In the Tribulation, he will lead his people to victory through his ultimate servant, the Lamb.

This song repeats the phrase “great and astonishing” from Rev 15:1, which also happens to be terms the OT uses, both in the Pentateuch and Psalms, to describe God’s divine activity and intervention in the affairs of this world. His works are not just amazing and astonishing, but ominous and terrifying as well.

John saw the bowls of God’s wrath revealed. (Rev 15:5-8)

This third scene in Rev 15 returns to the first (in Rev 15:1) by focusing again on the seven angels holding the seven plagues.

• They were positioned within the innermost space in the heavenly temple, at the epicenter of God’s presence (illustrated by the Ark of the Covenant in the holiest place of the OT tabernacle and temple, alluded to here in Rev 15:5).
• The bright, white clothing and golden sashes portray them as high-ranking emissaries of God with an important mission to fulfill (Rev 15:6).

One of the four unusual, angelic creatures of in closest proximity to God’s throne reappears. These beings appeared frequently prominently in John’s visions of God’s throne room in Rev 4-5, and they also appeared in the seal judgments (6:1-8) and two other times since then (Rev 7:11; 14:3).

Now one of these creatures reappears to give each of these seven, high-ranking angels a ceremonial bowl filled to the brim with God’s wrath. It will be their job, one at a time, to pour out each bowl onto the Earth (Rev 16:1).

God, “who lives forever and ever,” is unique from all other persons. Unlike all other so-called gods, world rulers, and even Satan, he is eternal. This attribute qualifies him to be the sovereign ruler over all things, the final judge of all things, and the one whose anger is truly justified in every way. He’s seen everything and exercised longsuffering to the greatest possible degree. Whatever wrath he is about to express will be entirely justified.

Throughout the OT, smoke prominently occurred as a manifestation of God’s concentrated presence, whether on Mt. Sinai, in the tabernacle, in the Temple, and even in God’s heavenly temple (Isa 6:1-4). This phenomenon emphasizes God’s transcendence (he is unapproachably high above all things), sovereignty (he reigns over all things), and breathtaking majesty – his glory is awe-inspiring.

As the smoke of God’s glory billows and surges from his heavenly temple, the seven angels prepare to pour out God’s greatest expression of wrath ever witnessed.

The seven bowl judgments resemble, in nature and kind, the plagues God sent on Egypt and the seal and trumpet judgments he will have already unleashed during the Tribulation. Even so, they differ markedly in scope and severity, presenting God’s wrath to a greater extent and magnitude than before, serving as the apex of his wrath towards sin.

From the standpoint of a chronological reading of Revelation, these judgments will occur near the end of the Tribulation. Furthermore, from the compact way that John strings them all together in this chapter, it seems that they will occur in somewhat rapid succession, climaxing with the infamous Battle of Armageddon.

John begins his narration of these seven judgments with a brief introduction of their divine authorization and heavenly origin (Rev 16:1).

• The “loud voice” that gave the instructions came from within the heavenly temple, which John has already described as being surrounded by a fiery, glassy expanse and billowing with smoke.
• Though this booming voice may have come from God himself, it may also have come from a high-ranking, commanding angel who spoke on God’s behalf.

Whatever the case, the important factor is what this voice said. It commanded the seven, high-ranking angels previously introduced (Rev 15:6) to pour out the judgments they’d been given onto the Earth.

Bowl 1 – An Outbreak of Painful Skin Sores (Rev 16:2)

This plague will directly affect the physical health of all who tried to protect themselves by declaring their loyalty to the beast and worshiping his image. It also resembles the sixth plague God sent to Egypt (Exo 9:9-11) and will involve some sort of “abscessed or ulcerous sore, often caused by infection.”[1] This condition will be difficult to treat efficiently on a worldwide scale and will make regular human activities – like sitting, lying down, showering, and wearing clothing – an excruciating experience.

Bowl 2 – Seas and Oceans Turn to Blood (Rev 16:3)

This plague resembles the first plague in Egypt when the Nile River turned to blood and the fish died (Exo 7:17-21). It also resembles the second trumpet judgment, when a third of the seas and oceans will turn to blood (Rev 8:8-9). Still, this instance seems no longer limited to a certain river or a fractional percentage of the seas, but it strikes all the seas and oceans completely.

The blood (or blood-like substance) will resemble the blood of “a dead person,” which indicates a change from a fluid to a semisolid state, as when a corpse’s blood coagulates, clots, and solidifies. This dramatic change to the oceanic biosphere will be fatal to all ocean life and will also collapse all economic, industrial, and military activity on the seas.

Bowl 3 – Inland Water Sources Turn to Blood (Rev 16:4)

This plague resembles the third trumpet judgment (Rev 8:10-11), but rather than affect a third of inland water sources, this one seems to affect them all. Though John doesn’t point out any specific results of this plague, the implications will the devastating. With all inland water sources ruined, water for drinking, food, industry, transportation, and sanitation will be entirely out-of-commission.

An Angelic Affirmation of Justice (Rev 16:5-7)

Before the fourth plague occurs, John heard some insightful comments from two angels about the waters of Earth turning to blood. The first angel to speak was the one who poured out God’s plague on the inland water sources and the second was an anonymous voice from the innermost part of the heavenly temple.

• “You are righteous, O Lord” affirms that God will have done the right thing, no matter how awful it may seem to be. From a judicial standpoint, turning the waters of Earth to blood will be the legally appropriate thing to do.
• “The One who is and who was and who is to be” affirms that God is not only right to strike the Earth with these plagues, but he is the right one to do so. As eternal, he is transcendent, holy, and uniquely qualified to pass such a judgment on mankind.
• The phrase “for it is their just due” (Rev 16:6) is usually translated as “they are worthy” and used in a positive sense, but here it communicates a negative sense instead.[2] With these words, the angel affirms the reason why this bloody plague is especially appropriate, for it will inflict “blood for blood.” The people who followed the Antichrist will have participated in his bloody persecution of those who followed Christ, so it will be appropriate for them to drink blood as a consequence of their sin.

A second angel from heaven affirms this conclusive analysis by the first angel, underscoring the appropriate nature of this judgment.

Bowl 4 – Scorching Heat from the Sun (Rev 16:8-9)

This plague resembles both the sixth seal and fourth trumpet judgments, which also affected the sun and stars (Rev 6:12; 8:12). In those judgments, however, the lights were partially darkened, while in this new plague sunlight will be intensified instead.

• The heat of the sun will flare up beyond its usual activity and will “scorch” (or “burn”) people on Earth severely.
• Though this will be an excruciating and uncomfortable experience for sure, it will also intensify the pain that people will already be enduring from their skin sores and the dehydration they’ll already be suffering from a lack of water.

After the third plague, John told us what the angels said, but here, after the fourth plague, he tells us what the people on Earth will say. They will speak slanderous things about God and will refuse to acknowledge him as God. Rather than repent, they will entrench themselves more deeply in their defiance.

Bowl 5 – Intensified Darkness and Pain (Rev 16:10-11)

This plague resembles the ninth plague in Egypt (Exo 10:21-23). Darkness will blanket the Antichrist’s entire realm, indicating the beginning of the end for his worldwide kingdom.

Here John also returns focus to the first plague (or first bowl judgment) by reminding us that people will still be enduring excruciating pain from their skin sores, which will likely have been worsened by the sun’s scorching rays. Despite all this suffering, they will persist in their defiance against God and refuse to repent.

Bowl 6 – Preparation for the Battle of Armageddon (Rev 16:12-16)

John offers more details for the final two bowl judgments than he does for the previous five as these two battles signal the climactic end of the Tribulation when Christ himself will appear to begin his millennial kingdom (cf., Rev 19:11ff).

The sixth angel will pour out his bowl on a precise location, the Euphrates River and it will dry up. This sudden topographical change will open up easy access for world leaders from the east to move their armies to the plains of Megiddo (Rev 16:12).

Consider how the Egyptian army entered the Red Sea (which God had dried up) for one reason but was defeated by God instead. Similarly, armies from the East will surge through the Euphrates riverbed as an opportunity to advance their cause but will walk into the trap of fighting against God instead.

• The bizarre and grotesque imagery of slimy frogs emerging from the throats of the dragon, beast, and false prophet portrays what is about to take place as base and repulsive, not glorious and grand (Rev 16:13).
• What occurs will be demonic spirits performing significant phenomena that will persuade the rulers not just from the East but from the entire world to gather their forces together at the plains of Megiddo (Rev 16:14). While their reason for gathering is unclear, the result of their gathering is clear – they will fight against God.

John will describe this infamous Battle of Armageddon in greater detail in Rev 19:11-21. One likely site for this location will be the Jezreel Valley. Though the battle at large will take likely take place over a much larger area, throughout Israel and the surrounding area, this valley will be a central meeting place.

At this point, John interjects a direct comment from Christ himself. “Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame” (Rev 16:15).

• This comment encourages whoever will still be alive on the Earth and persevering in their faith in Christ to persist in their perseverance. For them, Christ’s return will be more imminent than ever.
• This should encourage them to hold on to the end, but it should also encourage them to examine themselves to ensure that they had truly trusted in Christ. If not, they would certainly and shortly be ashamed.

Bowl 7 – A Universal Earthquake and Hailstorm (Rev 16:17-21)

This seventh plague stands out from the seventh judgments in the seal and trumpet series because John moves to it immediately without inserting any sort of dramatic pause or narrative intermission. In this instance, the final angel pours out his bowl of God’s wrath onto the air (or the atmosphere surrounding the Earth).

• Once again John hears a loud voice from the heavenly temple. This time it doesn’t give orders to begin this series of plagues, but it declares that they are about to be finished, saying, “It is done!” (Rev 16:17).
• “Noises and thunderings and lightnings” accompanied this announcement, just as they have also accompanied John’s opening vision of God’s throne room (Rev 4:5), the seventh seal judgment (Rev 8:5), and the seventh trumpet judgment (Rev 11:15).

John also observed an earthquake, which he describes as so large and violent that it was unprecedented in the history of the world, including the one that damaged Jerusalem during the seventh trumpet judgment (Rev 16:18; cf. Rev 11:13).

• Jerusalem (“the great city,” cf. Rev 11:8) again be damaged. The first time an earthquake struck in the Tribulation, a tenth of the city crumbled. This time, its geological structure will be altered to the point that it “divides into three parts.”
• The cities of the other nations will also be damaged in this worldwide quake. John says, “The cities of the nations fell” (Rev 18:19).
• The outcome of this earthquake will be so catastrophic that it will affect far more than urban centers. It will also submerge entire islands from sight and topple mountains throughout the world (Rev 16:20)

In addition to this universal earthquake, a massive hailstorm will pummel the earth from the sky. Each hailstone will weigh approx. 67 lbs. (Rev 16:21)

In response to this hailstorm, people on Earth will say slanderous things against God because the judgment will be extremely intense (Rev 16:21).

Just as John will expand our perspective on the sixth bowl judgment in Rev 19, so he will do for this seventh bowl judgment in Rev 17-18 as he describes in dramatic, epic style the final collapse of the Babylon system and the final return of Christ to rule and reign.

Key Takeaways

Anger is an appropriate response to sin.

The fact that God himself feels and expresses anger, indignation, and wrath reveals that not all anger is sinful anger. In fact, Psa 7:11 says, “God is angry with the wicked every day.” Evil is so intolerable and is such an offense to a holy God that it deserves, even requires us to be angry as well.

To believers, Paul says, “Be angry, and do not sin” (Eph 4:26). So, even believers not only may be but should be angry at that which is truly evil. We should be sure, however, that what angers us is for God’s sake, not ours, and is that which is truly evil, not that which is merely difficult, inconvenient, painful, or uncomfortable.

We can refrain from expressing wrath knowing God’s wrath will come.

To believers, Paul also says, “Do not let the sun go down on your wrath” (Eph 4:26). So, we should not allow our anger to carry over from day to day. While we should not be legalistic about this (as in releasing our anger ritualistically every day before midnight), we should ensure that we learn to give our anger over to the Lord rather than letting our anger take root and transform into seething bitterness and violent outbursts of rage.

God’s wrath is perfect and pure, and it is also under perfect control. God does not respond to sinful behavior with violent outbursts of rage, but he refrains from expressing his anger until the perfect time has come. That time will occur at the end of the Tribulation, and when that happens, his wrath will be complete and just in every way. Though we should feel anger towards sin, we should not let that anger boil over into violent behavior. We can give our anger over to the Lord knowing that his wrath will occur at the perfect time.

God has already poured out his wrath – on the Lamb.

As we read about these climactic and terrible plagues through which God will strike the Earth in his wrath, we should remember that God has already poured out his wrath on the Lamb once before. God struck him for our sins at the cross (Isa 53:4-6).

This is a remarkable difference between Christ and the Antichrist. Christ suffered God’s wrath for our sins in full on our behalf as our substitute and offers true salvation and forgiveness instead. The Antichrist can do no such thing. He invites God’s wrath both on himself and the world through his wicked behavior and is entirely unable to save anyone.

If you feel as though God’s expressions of wrath on the world are cruel, harsh, or unjust, remember that Christ has experienced this wrath himself for you in your place. If anyone has the right to express holy wrath, it is the one who first experienced that wrath in our place.

We should celebrate God’s deliverance through song.

Once again, we find music and worship at center stage in Revelation, this time by believers who’ve endured excruciating suffering and died for their faith. Such music should not be relegated to heaven and the Tribulation period, though, because as John points out, it’s the same kind of music that the Hebrew people sang when God delivered them from slavery in Egypt.

When you praise God through song in your church’s weekly gatherings for worship, do you “go through the motions,” or does your singing (and instrumental playing) reflect genuine awe, enthusiasm, and gratitude for the Savior. Does your music reflect the following focus and themes?

• Admiring the awe-inspiring nature of God’s works
• Acknowledging God as Lord and Almighty
• Celebrating God’s justice and truth
• Exalting God as King overall
• Expressing a heartfelt fear and reverence for him
• Focusing on his exclusive holiness
• Longing for the day when all nations will worship him at last
• Looking forward to the day when his judgments will be complete

The God of the past is the God of the future.

Sometimes we wish that we could see God do extraordinary things in the natural world like sending the plagues in Egypt or parting the Red Sea. While we don’t need to see such things to know that God is real and all-powerful, it may be encouraging to know that he will do such things on a far greater scale in the future, nonetheless. We can look forward to that day with anticipation, much like the fans of a movie franchise look forward to the next release of a blockbuster series finale. Though we suffer today as followers of Christ, we have much to look forward to.

Some people will never repent under any circumstance.

It is our responsibility to be a witness and example for Christ to nonbelievers but not to secure their repentance. God will not hold his people responsible for failing to persuade people to repent, but only for failing to give them the opportunity. We should not live with the guilt of feeling that we’ve somehow failed to persuade this or that person to believe on Christ. If we fail at anything, it’s that we simply aren’t being a witness at all. Even God himself is unable to coerce repentance, even with the greatest measures possible.

God’s judgment is perfectly just and right.

Sometimes it seems as though God is letting evil run rampant, while other times (as in the second and third bowl judgments) it feels that he may have judged too harshly. We can rest with the assurance and peace of knowing that no matter what we may feel or perceive, God’s judgment is exactly and precisely as it should be.

We should give more attention to our spiritual condition than to world events.

To followers of Christ who remain alive at the climax of the Tribulation, he gives one final and direct word of encouragement. Pay close attention to your own relationship with God and testimony for Christ no matter how crazy it gets around you. It’s far too easy – even today – for Christ’s followers to survey the world, pass judgment on well-known people, and offer running commentary on the sad state of things in our sin-sick, godless world.

This behavior gives us a false sense of spirituality and superiority because we’re “better than all that,” we’re “conservative,” and we oppose the immorality and dishonesty we see everywhere. Yet none of these things should surprise us, nor should they make us afraid. We should pay more careful attention instead to our own standing before God.

• Have we truly believed on Christ as our God and Savior and are we walking with humble, obedient faith in him every day of our lives?
• Are we being the gospel witnesses that he has called us to be?
• Or would we be ashamed if he returned today?

These questions matter far more than pinpointing the precise location of the Battle of Armageddon, identifying the antichrist, and cracking the code for the mark of the beast.

*****
[1] Grant R. Osborne, Revelation, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2002), 580.
[2] Buist M. Fanning, Revelation, ed. Clinton E. Arnold, Zondervan Exegetical Commentary on the New Testament (Grand Rapids: Zondervan Academic, 2020), 417.