And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth forever and ever.
7. vials ] See on Rev 5:8.
Fuente: The Cambridge Bible for Schools and Colleges
And one of the four beasts – See the notes on Rev 4:6-7. Which one of the four is not mentioned. From the explanation given of the design of the representation of the four beasts, or living creatures, in the notes on Rev 4:6-7, it would seem that the meaning here is, that the great principles of that divine government would be illustrated in the events which are now to occur. In events that were so closely connected with the honor of God and the triumph of his cause on the earth, there was a propriety in the representation that these living creatures, symbolizing the great principles of divine administration, would be particularly interested.
Gave unto the seven angels seven golden vials – The word used here – phiale – means properly, a bowl or goblet, having more breadth than depth (Robinson, Lexicon). Our word vial, though derived from this, means rather a thin long bottle of glass, used particularly by apothecaries and druggists. The word would be better rendered by bowl or goblet, and probably the representation here was of such bowls as were used in the temple service. See the notes on Rev 5:8. They are called in Rev 16:1, vials of the wrath of God; and here they are said to be full of the wrath of God. The allusion seems to be to a drinking cup or goblet filled with poison, and given to persons to drink – an allusion drawn from one of the methods of punishment in ancient times. See the notes on Rev 14:10. These vials or goblets thus became emblems of divine wrath, to be inflicted on the beast and his image.
Full of the wrath of God – Filled with what represented his wrath; that is, they seemed to be filled with a poisonous mixture, which being poured upon the earth, the sea, the rivers, the sun, the seat of the beast, the river Euphrates, and into the air, was followed by severe divine judgments on this great anti-Christian power. See Rev 16:2-4, Rev 16:8,Rev 16:10, Rev 16:12, Rev 16:17.
Who liveth forever and ever – The eternal God. The particular object in referring to this attribute here appears to be, that though there may seem to be delay in the execution of his purposes, yet they will be certainly accomplished, as he is the ever-living and unchangeable God. He is not under a necessity of abandoning his purposes, like people, if they are not soon accomplished.
Fuente: Albert Barnes’ Notes on the Bible
Rev 15:7-8
Seven golden vials full of the wrath of god.
The wrath of God
Observe–
1. That what was called seven plagues in the foregoing verse is here called seven golden vials full of the wrath of God: in this verse vials are full cups. Vials of wrath are prepared when the measures of a peoples sins are filled up; full cups of sin are followed with full vials of Gods wrath. Next, these vials are said to be of gold, signifying that these judgments proceed from a just God, with whom there is no corruption nor iniquity in judgments, He being holy in all His ways, and righteous in all His works. These vials are also said to be full of the wrath of God, who liveth for ever and ever, as an aggravation of the same, it not being like the wrath of a mortal man, of short continuance; it is the wrath of Him that ever lives to maintain His wrath, and to uphold and sustain the sinner under the execution and infliction of this wrath, that the sinner cannot run from Him.
2. The executioners of this wrath are said to be seven angels. The angels, which are merciful attendants upon the godly, are also at Gods command, the executioners of His wrath upon the wicked. These angels are here said to be seven, to signify that Gods judgments upon His Churchs adversaries shall be heavy and great; one angel plagued all Egypt, and destroyed Sennacheribs mighty host, but here went out seven angels to destroy antichrist.
3. The tremendous dreadfulness of this wrath, intimated by filling the temple with smoke, thereby signifying that the wrath of God, kindled against His enemies, shall be unto them like a devouring and consuming fire, before the flame of which burst forth, a cloud of smoke appears. Learn–That almighty God is glorified in the destruction as well as in the salvation of sinners; His glory is as well seen in His smoking wrath against the wicked, as in His saving mercy towards the godly. The temple was filled with smoke, from the glory of God, and from His power; it follows, no man was able to enter into the temple; that is, to deprecate Gods anger and supplicate His mercy, or to avert the plagues threatened and now just ready to be inflicted; when mercy has been long offered and despised, the Lord at last becomes inexorable, and will suffer none to intercede or plead with Him (Jer 15:1). (W. Burkitt, M. A.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
And one of the four beasts; one of those four beasts round about the throne, Rev 4:6.
Gave unto the seven angels; the seven angels mentioned Rev 15:6.
Seven golden vials: a vial is a plain pot or glass with a wide mouth, used to drink in: these were
full of the wrath of God, who liveth for ever and ever. The meaning is no more than that the seven angels, before mentioned, were commissioned from God, by one plague after another, to bring antichrist to his ruin.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. one of the four beastsGreek,“living creatures.” The presentation of the vials to theangels by one of the living creatures implies the ministry of theChurch as the medium for manifesting to angels the glories ofredemption (Eph 3:10).
vials“bowls”;a broad shallow cup or bowl. The breadth of the vials in their upperpart would tend to cause their contents to pour out all at once,implying the overwhelming suddenness of the woes.
full of . . . wrathHowsweetly do the vials full of odors, that is, theincense-perfumed prayers of the saints, contrast with these!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And one of the four beasts,…. Or living creatures: now we hear of them, as of the four and twenty elders, under the blowing of the seventh trumpet, Re 11:16 with which this vision is contemporary; these living creatures are the ministers of the Gospel;
[See comments on Re 4:6] and this was one, or the first of them, who was like a lion, for fortitude and courage, and whose voice was as the noise of thunder, Re 4:7 and so fitly represents those ministers who shall give out the vials of God’s wrath: not any particular person is designed, who shall be at this time; and much less Luke the evangelist, as Lord Napier thinks; nor Peter, who prophesied of the last time, 2Pe 3:10 as Grotius; but a set of Gospel ministers, comparable to one of the living creatures John had before seen; of whom it is said, that they
gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever: these seven vials are for the seven last plagues to be put into, and out of which they are to be taken, or poured, and inflicted; see Re 21:9 hence it appears, that the seven plagues, and the wrath of God, are the same thing, and both design God’s judgments upon antichrist; and these being expressed by “vials”, which are measures, and large ones, show the large abundance and plenteous effusion of God’s wrath, and the secret, sudden, and irresistible power of it; and yet that it will be poured out in measure, according to righteous judgment, and therefore it is put into vials; and these golden ones, expressive of the purity, holiness, and justice of the divine proceedings: and it will be very terrible; it will be, not the wrath of men, but of God, and a cup of the fierceness of his wrath; it will be the wrath of the living God, of him that lives for ever, and as he is, such will his wrath be; it will continue for ever, for this wrath will issue in the everlasting destruction of antichrist: so the wrath of God is signified by a wine cup of fury, Jer 25:15 and that destruction, and those plagues which God designed to bring upon Pharaoh, are by Jonathan ben Uzziel, in his Targum on Ge 40:12 called
, “a vial of wrath”, which he should drink of: and in the pouring out of there seven vials, there is in some of them a manifest allusion to the plagues of Egypt. So the cup of trembling, in Isa 51:17 is by the Targumists called , “a vial”, and also “the cup of fury”,
Isa 51:22 and that these vials were not small narrow mouthed vessels, but large broad mouthed ones, and more properly basins or bowls, is manifest from the use of the word with Jewish writers. The dishes on which the loaves of the shewbread were set, each of which loaves was ten hands breadth long, and five broad q, are by the Targums of Jonathan and Jerusalem on Ex 25:29 called , “vials”; and so the chargers offered at the dedication of the tabernacle, Nu 7:13 are, by the same, rendered vials, which weighed 130 shekels; and so the silver bowl they offered, is, by Josephus r, called a vial: the bowls in Am 6:6 are, by the Targum there, said to be “silver vials”. The lordly dish brought by Jael to Sisera, Jud 5:25 the Targum calls the vial of the mighty ones; and the earthen vessels used at the trial of the suspected wife, and at the cleansing of the leper, are both by Jewish writers said to be “vials” s. Now these vials were given to the seven angels by one of the living creatures, the ministers of the word; from whence it seems that these angels design members of churches, as distinct from ministers; and may intend civil magistrates, and very principal ones, as kings of the earth, who, in this state of things, and times, will belong to the churches, and will be the instruments of destroying antichrist: and these vials may be said to be given to them by the ministers, since they will execute this vengeance in consequence of their prayers, and the churches’, called vials full of odours, Re 5:8 and because these great men will be stirred up by the ministers of the Gospel, and by their ministrations, to do this work; see Re 18:4.
q Misn. Menachot, c. 11. sect. 4, 5. r Antiqu. l. 3. c. 8. sect. 10. s Misn. Sota, c. 2. sect. 2. Joseph Antiqu. l. 3. c. 11. sect. 6. Misn. Negaim, c. 10. sect. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Seven golden bowls ( ). Golden saucers, but not full of incense as in 5:8, but “full ( for which see 5:8) of the wrath of God who liveth for ever and ever” ( ). Portents of dreadful events.
Fuente: Robertson’s Word Pictures in the New Testament
Vials [] . Rev., bowls. See on ch. Rev 5:8.
Fuente: Vincent’s Word Studies in the New Testament
1) “And one of the four beasts,” (kai hen ek ton tessaron zoon) “And one out of the four living creatures,” around the central throne of heaven, from the shrine area, Rev 4:6; Rev 4:9; Rev 5:8-10. These four living creatures (beasts) represent the redeemed from the former Gentile one world governments.
2) “Gave unto the seven angels,” (edoken tois hepta angelois) “Gave over to the seven angels,” delivered to them for their service, Rev 15:1. It is appropriate that these four living creatures should deliver to the seven angels the seven last plagues to be poured out on the last Gentile world leader.
3) “Seven golden vials,” (hepta phialas chrusas) “Seven golden bowls,” seven vials, small golden containers, symbols of purity and righteousness of the Judgment to come, Rev 16:5; Rev 16:7.
4) “Full of the wrath of God,” (gemousas tou thumou tou theou) “brimful, having been filled, with the accumulated anger of God; Rom 4:5, when wrath has been heaped upon wrath, long held back from execution, Rev 14:10.
5) “Who liveth forever and ever,” (tou zontos eis tous aionas ton aionon) “The anger of the God living with relationship to the ages of the ages, without end or cessation of duration,” in administering eternal Judgment against the wicked, 2Th 1:8-9.
It is not accidental nor incidental that the four living creatures representing the redeemed from among the former four one world Gentile Empires should deliver these final plagues ‘ to the seven angels to pour out in righteous Judgment upon the final one world Gentile Beast government.
Let it be recalled that all the book of Revelation of Jesus Christ concerns, 1) the Jew (Israel); 2) the Gentile; and 3) the church, 1Co 10:32. These three are now represented in heaven by the 24 Elders and the four living creatures.
Fuente: Garner-Howes Baptist Commentary
(7) And one of the four . . .Better, And one from among the four living beings gave to the seven angels seven golden vials (or, bowls) full, &c. The vials are the shallow bowls which were used for incense. They are filled with the wrath of God, and that wrath is now to be poured out upon the kingdoms that have not called upon Gods name (Psa. 79:6). These vials are given by one of the living creatures who represent creation; it is thus through creation that the wrath of God can visit the rebellious; that wrath of God is simply the operation of Gods righteous law against sin. His statutes are eternally righteous. He has given to all things a law which cannot be broken; that law is adverse to evil, and will in the end root it out, for it does the bidding of God, who lives unto the ages of the ages.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. One of the four beasts The four living creatures represent creation; and correspondently the first four plagues are poured out upon different parts of the created framework. It seems most obvious that these four plagues are in the order, not of chronological succession, but of the suitable occurrence of the objects. The attempt, therefore, to assign dates of year or month is illegitimate. And as the seven-series of the plagues does not, like those of the seals and trumpets, mount up to the scenes of the dissolution and final judgment, but images a judgment limited to the earth’s surface, so the whole seven vials are given by one of the four creational beasts.
Vials Rather, saucers; being, as Alford says, “a shallow bowl or cup, usually without a stand or foot, in which they drew [a liquid] out of the crater or goblet.” It is as if these angels drew from the “wine” of the divine justice in their saucers, or drinking cups, the measure of judgment for Babylon.
Full of the wrath As if the wrath were a condensed liquid.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives for ever and ever. And the Temple was filled with smoke from the glory of God and from his power, and no one was able to enter into the Temple until the seven plagues of the seven angels should be finished.’
The four living creatures are regularly involved in activities which further God’s judgments. They are concerned for the purity of creation. They guarded the way to the tree of life (Gen 3:24). They were guardians of the throne of God, in symbol stretching their wings over the ark. They command the four horsemen in Revelation 6 and one declares God’s three woes (Rev 8:13). Here another hands to the angels the seven bowls of wrath.
Golden bowls were used in the Temple worship and belonged to the altar (1Ki 7:50; 1Ch 28:17). Here they are in contrast to the golden bowls which held the prayers of God’s people (Rev 5:8). An angel took fire from the altar and cast it on the earth before the blowing of the seven trumpets as an act of activating the prayers of God’s people (Rev 8:3-5). It is an indication of the seriousness of the plagues that each is preceded by a pouring out from a bowl from the Temple.
‘And the Temple was filled with smoke from the glory of God and from His power and no one was able to enter into the Temple until the seven plagues of the seven angels should be finished.’ The Tabernacle and the Temple were covered with or filled with a cloud when the glory of God was revealed (Exo 40:34; 1Ki 8:10-11), but it was at the giving of the Law at Mount Sinai that the glory of the Lord was hidden by smoke (Exo 19:18), and in the vision of Isaiah when he saw in the Temple the Lord in His glory (Isa 6:4), when a purging from sin was necessary and judgment was to be announced. As mentioned above these seven angels are closely connected with pouring out punishment for the breaking of the Law given at Mount Sinai. The world is still under His Law. Thus it is smoke that hides the glory of the Lord, not cloud, for He is dealing in judgment with regard to His Law.
‘No one was able to enter into the Temple until the seven plagues of the seven angels should be finished.’ Does this exclusion refer to God’s people or to all the inhabitants of Heaven? The latter seems unlikely in that the living creatures are His constant companions under all circumstances, even in the Holy of Holies. In Exo 40:35 we are told that Moses was not able to enter the Tent of Meeting when the cloud abode on it and the glory of the Lord filled the Tabernacle, and in 1Ki 8:10-11 the priests were excluded when the cloud filled the House of the Lord because the glory of the Lord filled the House. This may suggest that what is being stated here is that, because of the glory of His holiness, access to the heavenly Temple by the people of God cannot be granted until God’s wrath has been poured out on the world. This is why there can be no resurrection and His people must ‘rest’ until that day. Then, as described in Rev 15:2-4, they will have access. Hebrews makes clear that they do however have entry through their Great High Priest, for no access can be forbidden to Him (Heb 9:11; Heb 9:24) and when the time is ripe He will appear from the Holy of Holies to receive His people (Heb 9:28).
It is interesting, however, that no example is given of anyone entering the Temple from before the blowing of the seven trumpets (Rev 8:3-5) until the final judgment (Rev 11:19; Rev 14:15-17). And the seven angels are previously described as leaving the Temple as priests (Rev 15:6). Thus it may be that in the glory of His holiness and power even the beings of Heaven are excluded from His presence while His wrath is being poured out, apart from the living creatures. Under this interpretation the ministry of the heavenly beings in the Temple is thus now seen as completed and is no longer required. From the moment when the prayers of God’s people were seen as heard, to the final fulfilment of the resulting judgment, no further priestly function is required in Heaven. The destiny of the world is fixed and their ministry is now to pour out His judgments on the world. But as we have said, none of this can exclude the Great High Priest. His ministry for His people will continue and the implication may be that He alone has access. Then Rev 11:19 may be the indication that this time is over.
Note on the Law and the Covenant of Sinai.
Many Christians have a mistaken idea about the ten commandments and the Law. They overlook the fact that what happened at Sinai, and before, was as much an act of God’s undeserved favour as the cross. It was God Who had chosen out His people and made them His firstborn (Exo 4:22; Deu 7:6). It was God Who arranged for their deliverance and set them free from bondage, even though they did not deserve it (and incidentally chose out, and made His own, people of many nations who joined themselves with Israel). Now at Sinai He is seeking to put His actions on a regular footing.
Around the time of Moses when Great Kings conquered other peoples they would enter into a one-sided treaty with them in which they would first declare who they were and what they had ‘graciously’ done for these people they had conquered (they regularly suggested it was a deliverance). Then they would lay down their stipulations of what was required from the ‘grateful’ people in return. This would often then be followed by a series of blessings and cursings. Deuteronomy has been seen as being built up on this pattern. This is exactly the type of treaty that the covenant of Sinai was, and it is a typical treaty of that time.
God opens by declaring Who He is and what He has done for His people. ‘I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage’. Then, on the basis of what He has done for them He issues a list of His requirements, what we call the ten commandments. The covenant that follows is an expansion of these requirement and necessary guidance as to how life should be conducted. These were a disparate people with many differing customs and such guidance was therefore necessary. And finally and graciously God provided them with a sacrificial system which kept them in touch with Him and provided a way back to Him when they offended.
It was only later that men distorted these ideas and began to look on the keeping of the Law as a way to fulfill the covenant and thus earn God’s favour and receive eternal life, and it was these latter doctrines which Paul rejects in favour of the Gospel of God’s free grace, freely offered and accepted by faith, turning back to the original idea behind Sinai. Thus Sinai is originally not Law but Gospel.
(End of Note).
The Pouring Out of the Seven Plagues (chapter 16).
‘In them is finished the wrath of God’. The seals, the trumpets and the plagues make up the full total of the wrath of God. Many see the plagues as occurring right at the end of time as a final act before the judgment. But this does not tie in with the description of them, for they clearly parallel the seven trumpets. In both cases the first produces pestilence (Rev 8:7 with Rev 16:2), the second makes the sea as blood (Rev 8:8 with Rev 16:3), the third affects the rivers and fountains of waters (Rev 8:10 with Rev 16:4), the fourth affects the sun (Rev 8:12 with Rev 16:8), the fifth causes great pain and anguish (Rev 9:5-6 with Rev 16:10-11), the sixth connects with the Euphrates (Rev 9:14 with Rev 16:12) and the seventh is the final judgment, ‘the great hail’ (Rev 11:19 with Rev 16:21). So the seven plagues are the results of the seven trumpets to some extent repeated, but made more specific or intensified.
It may be argued that these intensify what comes after the blowing of the trumpets as some of those only applied to specific fractions (a third), and this is true to some extent, but whether these plagues affect all mankind is not stated and it must seem unlikely. That is not the impression given in other descriptive passages of those times (Rev 11:10; Rev 13:16-17; Rev 17:4-6; Rev 17:12-13) brief though they may be. What they do is bring out a particular aspect of the previous judgments. Thus we must see these plagues as to some extent in parallel with, although in some ways different from and more intense than, the effects of the trumpets, repeated in order to stress the certainty of what is to happen (compare Gen 41:32). As the angels blow their trumpets the other angels empty their bowls. Now we are made to see that all the happenings were the result of the wrath of God.
We cannot overemphasise that Revelation is split into sections each of which leads up to the second coming of Christ and the judgment. At the sixth seal Christ comes on the day of wrath (Rev 6:17). The third Woe is again the coming of the day of judgment (Rev 11:15-18). Chapter 14 ends with the coming of Christ and the judgment. Chapter 16 ends with the judgment. Chapter 19 ends with Christ’s coming and the judgment. Thus the sections in between are contemporary not consecutive. Chapter 20 ends with the Great White Throne.
Fuente: Commentary Series on the Bible by Peter Pett
(7) And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth forever and ever. (8) 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.
We have heard nothing of those beasts since the opening of the vision at the fourth Chapter, to the seventh, excepting once at the, fourteenth; but now here is one of them coming forward again, to give the seven vials, full of God’s wrath, to the seven angels. The beasts, and the angels or messengers, are acting as servants on those high occasions; and, as they all are said to come forth from the temple, it plainly shows, that the judgments to be poured from these vials, on the seat of the beast and false prophet, will be from the Church.
I do not think it necessary to enlarge on this part of the prophecy, as what is here said is only by way of preparation to what is to follow, under the ministry of the vials. The temple filled with smoke should seem to refer to what is said of the Lord’s house by Isaiah, Rev 6:4 . It cannot, I think, as some have supposed, refer to the heresies with which the Church was beset; for those heresies are from without, whereas the smoke here is within. Moreover, it is said, that the temple was filled with smoke, from the glory of the Lord; a decided proof, in my view, that the smoke cannot refer to heresies of any kind. But I leave the Reader to his own conclusions upon the subject, under the grace of God,
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
7 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.
Ver. 7. And one of the four beasts ] The faithful pastors, by their divine discourses of the pure worship of God, the intolerable tyranny of Antichrist, &c., stir up the spirits of God’s servants to set themselves against that man of sin, and to execute upon him the judgment written. “This honour have all his saints,” Psa 149:9 .
Seven golden vials ] Vessels of large content, but narrow mouths; they pour out slowly, but drench deeply, and distil effectually the wrath of God, which may be let out in minims, and yet do great matters; as there may be much poison in little drops. These vials are said to be golden, to show that this anger is holy.
Full of the wrath of God ] Filled out of the cup of his wrath, mentioned in the former chapter.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 15:7-8 . The shallow bowls or saucers, do not exhale a smoke (like the censer of Rev 8:4 ) grateful to God; they are filled with poisonous, hot, bitter wine, while the smoke pours from the divine majesty, whose intense holiness (Rev 15:4 , as in O.T. theophanies) is breaking out in judgments against human sin ( = the divine in action or expression). Smouldering fires of indignation are now on the point of bursting into punishment from the arsenal of anger. Hence, till the plagues are over, God’s presence is unendurable (as in Enoch xiv. 18 f.). This emphasis on the unapproachable, austere majesty of God is consonant with the general religious feeling reflected in the Apocalypse ( cf. on Rev 1:2 ).
Fuente: The Expositors Greek Testament by Robertson
beasts. See Rev 4:8.
unto = to.
vials. See Rev 5:8 and App-197.
liveth, &c. See Rev 1:18.
liveth. App-170.
for . . . ever. App-151.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 15:7. , vials) , .-Eustathius. The breadth of the vials at the upper part contributes to the vastness of the sudden outpouring. Many think, that the vials bring in the third woe. But see Erkl. Offenb. p. 808.
Fuente: Gnomon of the New Testament
angels
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
one: Rev 4:6-9
seven: Rev 5:8, Rev 16:2-21, Rev 17:1, Rev 21:9, Psa 75:8, Jer 25:15
who: Rev 4:9, Rev 10:6, 1Th 1:9
Reciprocal: Jos 6:4 – seven times Dan 10:5 – loins Mar 13:27 – shall he Rev 10:3 – seven Rev 11:18 – and thy Rev 15:1 – is filled Rev 16:1 – and pour Rev 19:4 – the four
Fuente: The Treasury of Scripture Knowledge
Rev 15:7. It is important to keep constantly in mind that we are studying in a book of symbols or signs. Many of the things John saw in the vision have reference to the severe denunciations that were made in the days of the Reformation. Those statements were sounded into the ears of kings and other leaders of the apostate church. A vial is used in the symbolic picture because it is a vessel out of which something can be poured, and the judgments of God are said to be poured out. That would indicate a large and continuous stream of His judgments. One of the beasts (living creatures) gave the vials to the angels; that was appropriate. The beasts were the saved in the Lord who had been the victims of the rage of the beast of Rome. They had won a victory through faith, and it was fitting that they should have the honor of handing the vials to the angels.
Comments by Foy E. Wallace
Verse 7.
3. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth forever and ever–Rev 15:7 . The use of the article the before the four beasts indicated their identity with the creatures mentioned in chapter five. They should not be confused with the sea and land beasts, as applied to the persecutors. The word here has been properly translated creatures, or beings, as in chapter five, which called the signals for the horses and the riders in the visions of persecution. (See comments in chapter 5) The vision of this chapter was the last scene in which the four beings appeared and it was an appropriate representation that these heavenly beings should act as the intermediaries between God and the seven angels of the vials in the role of this scene of plagues. They were special ministers of the Lamb to order the procession of events in imagery of the vials and the plagues.
Fuente: Combined Bible Commentary
Rev 15:7. One of the living creatures next gives to the seven angels seven golden bowls. These living creatures, it will be remembered, are the representatives of redeemed creation, so that in the action here described the redeemed appear as giving the summons for the execution of judgment upon their enemies. It will be noticed that the Greek word rendered vials in the Authorised Version we translate, with the Revised Version, bowls. The objects so designated were not vials but those sacred bowls, rather broad than deep, in which the incense, lighted by coals from the brazen altar, was offered on the golden altar within the sanctuary. They are called basons in the Old Testament. They are thus much better adapted than vials to any sudden and terrible outpouring of the wrath of God.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. That what was called seven plagues in the foregoing verse, is here called seven golden vials full of the wrath of God; in this verse vials are full cups. Vials of wrath are prepared when the measures of a people’s sins are filled up; full cups of sin are followed with full vials of God’s wrath.
Next, these vials are said to be of gold, signifying, that these judgments proceed from a just God, with whom there is no corruption nor iniquity in judgments, he being holy in all his ways, and righteous in all his works. These vials are also said to be full of the wrath of God, who liveth for ever and ever, as an aggravation of the same, it not being like the wrath of a mortal man, of short continuance, but of endless duration; it is the wrath of him that ever lives to maintain his wrath, and to uphold and sustain the sinner under the execution and infliction of his wrath, that the sinner cannot run from him.
O what a fearful thing is it to fall into the hands of the living God, whose wrath is both intolerable and interminable! the sinner can neither stand under it, nor flee from it.
Observe, 2. The executioners of this wrath are said to be seven angels. The angels which are merciful attendants upon the godly, are also at God’s command the executioners of his wrath upon the wicked. These angels are here said to be seven, to signify that God’s judgments upon his church’s adversaries shall be heavy and great, one angel plagued all Egypt, and destroyed Sennacherib’s mighty host, but here went out seven angels to destroy antichrist.
Observe, 3. The tremendous dreadfulness of this wrath, intimated by filling the temple with smoke; thereby signifying, that the wrath of God kindled against his enemies shall be unto them like a devouring and consuming fire, before the flame of which burst forth, a cloud of smoke appears. And the temple was filled with smoke form the glory of God and from his power.
Learn thence, that Almighty God is glorified in the destruction, as well as in the salvation, of sinners; his glory is as well seen in his smoking wrath against the wicked, as in his saving mercy towards the godly. The temple was filled with smoke from the glory of God, and from his power; it follows,–No man was able to enter into the temple; that is, to deprecate God’s anger, and supplicate his mercy, or to avert the plagues threatened, and now just ready to be inflicted: when mercy has been long offered and despised, the Lord at last becomes inexorable, and will suffer none to intercede or plead with him: Jeremiah 15.
Though Moses and Samuel stood before me, yet my mind cannot be towards this people; cast them out of my sight, &c. The sins of a people may sometimes grow to such an height, that Almighty God will no longer be entreated; and when we know it, it is our duty to cease praying for them, Woe, woe, woe be unto such a people!
Fuente: Expository Notes with Practical Observations on the New Testament
The wicked have been given ample opportunity to repent, so these angels are given bowls full of God’s wrath.
Fuente: Gary Hampton Commentary on Selected Books
Verse 7
Vials; vessels of a peculiar form, used in the sacred services of the temple.
Fuente: Abbott’s Illustrated New Testament
15:7 And one of the {13} four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.
(13) Of these before Rev 4:7 .
Fuente: Geneva Bible Notes
One of the living creatures (Rev 4:6) gave each angel a bowl full of God’s wrath. It is interesting that God described the prayers of the saints as being held in bowls in Rev 5:8. These prayers thus connect with the outpouring of these judgments in a suggestive cause and effect relationship. The two sets of bowls in chapters five and here are different, however, and they contain different things. The priests in Israel’s earthly temple also used bowls in their worship (1Ki 7:50; 2Ki 12:13; 2Ki 25:15). The reference to the living God "who lives forever and ever" adds more solemnity to an already solemn scene (cf. Rev 10:6; Deu 32:40; Heb 10:31).