And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:
5. the Temple was opened ] Rev 11:19. For the phrase “Tabernacle of the Testimony” (or “Witness” the word is the same) cf. Act 7:44: see Num 1:50). “Was opened in Heaven” would give the sense, more accurately than the order of the A. V.
Fuente: The Cambridge Bible for Schools and Colleges
And after that I looked – After I had seen in vision the redeemed thus referred to, celebrating the praises of God, I saw the preparation made for the execution of these purposes of judgment.
And behold, the temple of the tabernacle of the testimony – Not the whole temple, but only that part to which this name was given. The word tabernacle – skene – means properly a booth, hut, tent, and was the name commonly given to the tent or tabernacle that was erected in the wilderness for the service of God. See the notes on Act 7:44. The same word came naturally to be applied to the temple that was reared for the same purpose in Jerusalem. It is called the tabernacle of testimony, because it was a testimony or witness of the presence of God among the people – that is, it served to keep up the remembrance of him. See the notes as above on Act 7:44, where the same Greek phrase is used as here – rendered there tabernacle of witness. The word temple here – naos – does not refer to the whole of the building called the temple, but to the holy of holies. See the notes on Heb 9:3. This was regarded as the unique dwelling-place of God; and it was this sacred place, usually closed from all access, that now seemed to be opened, implying that the command to execute these purposes came directly from God himself.
In heaven – That is, that part of heaven which corresponds to the most holy place in the temple was opened; to wit, what is the unique residence of God himself.
Was opened – Was thrown open to the viewer John, so that he was permitted to look, as it were, upon the very dwelling-place of God. From his holy presence now came forth the angels to execute his purposes of judgment on that anti-Christian power which had so long corrupted religion and oppressed the world.
Fuente: Albert Barnes’ Notes on the Bible
Rev 15:5-6
The seven angels came out of the temple, having the seven plagues.
Angelic agencies of retribution
Note,
1. The instruments employed by God for executing His wrath upon sinners–angels, seven angels: not that He needs them, but He is pleased to make use of them, and they are but instruments in His hand, who receive all their efficacy from the hand that uses them.
2. From whence these seven angels come, namely, out of the temple, more immediately from the presence of God, implying that they came forth to execute vengeance by Gods special directions, and consequently that the work was very well pleasing unto God which they went about.
3. How they are furnished, having seven plagues–namely, to inflict upon the idolatrous enemies of the Church.
4. In and after what manner these angels were apparelled and appeared.
(1) They were clothed in pure and white linen, to denote the holiness of their persons, as also the holiness of that work which they had then in hand.
(2) This clothing of theirs was girded to them, expressing thereby their great readiness for, and their great alacrity in, their work.
(3) The girdle wherewith they were girded was a golden girdle, exactly answering the habit of the high priest, when he entered into the holy of holies, to inquire of God, or came out with an answer from God.
5. From the whole learn, that when the Lord comes to pull down Babylon, as well as to build up Sion, He will appear in glory; the angels are Gods special ministers; when they go forth to pour out the vials of His wrath upon Babylon, they appear gloriously apparelled, glittering like the high priest, and girded with golden girdles. (W. Burkitt, M. A.)
Genuine discipline of soul
I. The source of genuine soul discipline. After that (these things) I looked (saw), and, behold, the temple of the tabernacle of the testimony in heaven was opened. The discipline, as we have seen, was of a painful character. It involved seven angels with seven plagues. Whence did it proceed? Not from secondary instrumentalities, fortuitous circumstances, or a heartless, rigorous fatality, but direct from the presence of the Infinite. The language here points to the inner compartment of the old Jewish tabernacle, known as the Holy of Holies. There the Jew regarded Jehovah as especially revealing Himself to them, and as communicating to them His ideas and plans. To a genuinely disciplined soul all influences from heaven tending to purify and ennoble are regarded as coming direct from the presence of the Great Father. Its inner eye, so to speak, is so opened and quickened that it glances into the very shrine of the Almighty.
II. The ministers of genuine soul discipline.
1. They are complete in number and qualification. Seven angels and seven plagues.
2. They go forth direct from His presence. Came out of the temple, etc.
3. They are divinely marked and attired as Gods priests. Clothed (arrayed) in pure and white linen.
4. They have a commission of severity. True soul-education involves pain. The very severity is a blessing.
III. The indispensability of genuine soul discipline. No man (no one) was able to enter into the temple till the seven plagues of the seven angels were fulfilled (should be finished). The idea suggested is that no man could enter into the shrine or into the immediate presence of God until the discipline had been fully accomplished. (David Thomas, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. The temple of the tabernacle of the testimony] The temple which succeeded the tabernacle, in which was the testimony, viz., the two tables, Aaron’s rod, pot of manna, holy anointing oil, &c. All bearing testimony to the truth of God and his miraculous interposition in their behalf.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here is a plain allusion to the Jewish tabernacle or temple, in which was the holy place, and the holy of holies; into the latter the high priest only entered. There were kept in the ark the two tables of Gods law, often called the testimonies of God. From this
tabernacle of the testimony proceeded Gods oracles, there God gave answers from the mercy-seat, and therefore in the Book of Kings it is called the oracle. The sense some put upon this is: That God here showed unto his prophet the liberty that should be, after the downfal of antichrist, to preach the gospel. But in this sense it must be an anticipation of what orderly should have come in after the pouring out of the vials: I had rather understand it of Gods being now about to give out an answer to his peoples prayers for a deliverance from the tyranny of antichrist; as the place called the oracle in the Jewish temple was opened when the high priest had been inquiring of God, to give an account of the answer he had.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. So Re11:19; compare Re 16:17.”The tabernacle of the testimony” appropriately here comesto view, where God’s faithfulness in avenging His people withjudgments on their foes is about to be set forth. We need to get aglimpse within the Holy place to “understand” the secretspring and the end of God’s righteous dealings.
beholdomitted by A, B,C, Syriac, and ANDREAS.It is supported only by Vulgate, Coptic, and PRIMASIUS,but no manuscript.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And after that I looked,…. That is, after John had seen the above vision, he looked again, and saw what follows:
and behold, the temple of the tabernacle of the testimony in heaven was opened; this does not refer to heaven itself, the antitype of the holy of holies, which is opened by the blood of Christ, by which he himself has entered, and his people have boldness to enter now by faith, and where their souls always enter upon their departure from their bodies; for of this temple cannot be said what is in Re 15:8 nor to the Jerusalem state, or the most glorious state of the church on earth, during the thousand years’ reign; for in that there will be no temple, Re 21:22 much less to any material temple on earth; the temple at Jerusalem was destroyed before this vision was, and is never to be rebuilt; nor will there be any third temple, as the Jews vainly expect: but to the church of God in the spiritual reign of Christ, under the blowing of the seventh trumpet; and designs the same thing as in Re 11:19 and this is to be understood as what will be, not before, but after the seven angels have poured out their vials; for till they have fulfilled the seven plagues, there is no entering into the temple for smoke, Re 15:8 and besides, it was after these things; after John had seen the seven angels, with the seven last plagues, Re 15:1 that he beheld the temple opened. The church is called “the temple”, in allusion to Solomon’s temple, because of its builder, materials, situation, magnificence, strength, holiness, and use; [See comments on 2Co 6:16] and the tabernacle, in allusion to the tabernacle of Moses, which was before the temple, because God dwells in it, as he did in that; and because like that it is movable, and but for a while; and points at this church state, which will not always be so, but change and sink into the Laodicean state: and it is called “the tabernacle of the testimony”, as that was; the testimony was the law, or the two tables of stone, so called, because they testified what was the good, and perfect, and acceptable will of God; and these being put into the ark, were a testimony of the covenant between God and the people of Israel, and were a witness against them, when they transgressed them, De 31:26 and over these were the mercy seat, and cherubim, as a testimony of the divine Presence; and the law being put into the ark, hence the ark was called the ark of the testimony, and that being placed in the tabernacle, that was called the tabernacle of the testimony, or of witness, Nu 1:50 and all these were types of, and came to signify Christ, and the covenant of grace, the Gospel, and the mysteries of it: so that by the opening of the temple, &c. is meant a free exercise of the true religion, a setting up of Gospel churches according to the original plan, a keeping of the ordinances, as they were first delivered, and a more clear discovery of Gospel truths: it is the same with the open door in the Philadelphian church state, Re 3:8 as well as that at this time there will be a full manifestation of the judgments of God upon antichrist: the Alexandrian copy leaves out the word “behold”.
Fuente: John Gill’s Exposition of the Entire Bible
| The Seven Vials. | A. D. 95. |
5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: 6 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. 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. 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.
Observe, I. How these angels appeared–coming out of heaven to execute their commission: The temple of the tabernacle of the testimony in heaven was opened, v. 5. Here is an allusion to the holiest of all the tabernacle and temple, where was the mercy-seat, covering the ark of the testimony, where the high priest made intercession, and God communed with his people, and heard their prayers. Now by this, as it is here mentioned, we may understand, 1. That, in the judgments God was now about to execute upon the antichristian interest, he was fulfilling the prophecies and promises of his word and covenant, which were there always before him, and of which he was ever mindful. 2. That in this work he was answering the prayers of the people, which were offered to him by their great high priest. 3. That he was herein avenging the quarrel of his own Son, and our Saviour Jesus Christ, whose offices and authority had been usurped, his name dishonoured, and the great designs of his death opposed, by antichrist and his adherents. 4. That he was opening a wider door of liberty for his people to worship him in numerous solemn assemblies, without the fear of their enemies.
II. How they were equipped and prepared for their work. Observe, 1. Their array: They were clothed with pure and white linen, and had their breasts girded with golden girdles, v. 6. This was the habit of the high priests when they went in to enquire of God, and came out with an answer from him. This showed that these angels were acting in all things under the divine appointment and direction, and that they were going to prepare a sacrifice to the Lord, called the supper of the great God, ch. xix. 17. The angels are the ministers of divine justice, and they do every thing in a pure and holy manner. 2. Their artillery, what it was, and whence they received it; their artillery, by which they were to do this great execution, was seven vials filled with the wrath of God; they were armed with the wrath of God against his enemies. The meanest creature, when it comes armed with the anger of God, will be too hard for any man in the world; but much more an angel of God. This wrath of God was not to be poured out all at once, but was divided into seven parts, which should successively fall upon the antichristian party. Now from whom did they receive these vials? From one of the four living creatures, one of the ministers of the true church, that is, in answer to the prayers of the ministers and people of God, and to avenge their cause, in which the angels are willingly employed.
III. The impressions these things made upon all who stood near the temple: they were all, as it were, wrapt up in clouds of smoke, which filled the temple, from the glorious and powerful presence of God; so that no man was able to enter into the temple, till the work was finished. The interests of antichrist were so interwoven with the civil interests of the nations that he could not be destroyed without giving a great shock to all the world; and the people of God would have but little rest and leisure to assemble themselves before him, while this great work was a doing. For the present, their sabbaths would be interrupted, ordinances of public worship intermitted, and all thrown into a general confusion. God himself was now preaching to the church and to all the world, by terrible things in righteousness; but, when this work was done, then the churches would have rest, the temple would be opened, and the solemn assemblies gathered, edified, and multiplied. The greatest deliverances of the church are brought about by awful and astonishing steps of Providence.
Fuente: Matthew Henry’s Whole Bible Commentary
The temple of the tabernacle of the testimony ( ). Charles calls this “strange” language. Probably the tabernacle or tent of witness (Num 9:15; Num 17:7) is in mind and the tent of meeting (Ex 27:21 rather than the temple in Jerusalem.
Was opened (). Second aorist passive indicative of as in 11:19. For see Rev 3:12; Rev 7:15; Rev 14:15; Rev 14:17; Rev 16:1; Rev 16:17.
Fuente: Robertson’s Word Pictures in the New Testament
Behold. Omit.
The temple of the tabernacle [ ] . The sanctuary of the tabernacle. See on Mt 4:5.
Of the testimony. See Act 7:44. The tabernacle was called “the Tabernacle of the Testimony” because it contained the ark with the law of God which testifies against sin. See Exo 25:16, 21; Exo 30:36; Exo 34:29; Exo 38:21. Compare ch. 11 19.
Fuente: Vincent’s Word Studies in the New Testament
1) “And after that I looked,” (kai meta tauta eidon) “And after these (preceding) things, I looked I observed.
2) “And behold was opened,” (kai ennoige) “And there was (had been) opened,” or disclosed to be seen.
3) “The temple of the tabernacle of the testimony in heaven,” (ho naos tes skenes tou marturiou en to ouranou) “The shrine (temple-center) of the testimony in heaven,” the Holy of Holies, the dwelling place of the most High God, Rev 4:1-3; Rev 4:9-11, near his throne over which he too is described as presiding, Num 1:50; Rev 11:19.
Fuente: Garner-Howes Baptist Commentary
Strauss Comments
SECTION 48
Text Rev. 15:5-8
5 And after these things I saw, and the temple of the tabernacle of the testimony in heaven was opened: 6 and there came out from the temple the seven angles that had the seven plagues, arrayed with precious stone, pure and bright, and girt about their breasts with golden girdles. 7 And one of the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever. 8 And the temple was filled with smoke from the glory of God, and from his power; and none was able to enter into the temple, till the seven plagues of the seven angels should be finished.
Initial Questions Rev. 15:5-8
1.
The imagery of Rev. 15:5 comes from the Temple. When was the Temple destroyed, and by whom?
2.
Get a Bible Dictionary and look up the terms glory, power, and discuss in Rev. 15:8.
Rev. 15:5
John utilizes once more imagery from Exodus. The heavenly temple is described here as the tent of witness, as in Exo. 40:34, the tabernacle in the desert is so described. This tent of witness was opened.
Rev. 15:6
The seven angels came forth (out of the tent of witness) out of the tabernacle (vaou shrine) having the seven plagues. The angels were clothed as priests. They wore garments symbolizing their purity. (Note that the imagery of the girded breast is found also in Rev. 1:13. It is priestly dress.)
Rev. 15:7
One of the living creatures gave to the seven angels seven bowls full of the anger (see Rev. 15:1) of the living God. . . . This took place around the throne of God. God was looking on!
Rev. 15:8
Johns imagery comes from Isa. 6:1 f. (There are other places where this imagery is used too.) The Temple was filled with smoke from the glory and power of God, and no man could (edunato- was able) enter into the temple, until should be finished (or completed) the seven plagues of the seven angels.
Discussion Questions
Chapter 15
1.
Discuss the two other cycles of judgment (chps. 5 thru Rev. 8:1; Rev. 8:2 thru 11).
2.
What was unique about the seven bowls of anger as a series of Gods judgments?
3.
Read and discuss Exo. 14:31; Exo. 15:1-19 the song of Moses mentioned in Rev. 15:3.
4.
Discuss the names used for God in Rev. 15:3-4 in view of the situation of the Christians due to persecution.
5.
What does the Bible mean by the term fear when it is applied to God Rev. 15:4?
6.
In what sense was the Old Testament Tabernacle a tent of witness (Exo. 40:34) Rev. 15:5?
7.
According to Rev. 15:7 when could men enter again into the temple of God?
Fuente: College Press Bible Study Textbook Series
(5) And after that . . .Better, And after these things I saw, and there was opened the temple of the tabernacle of the testimony (or, witness) in the heaven. This temple is called the temple of the tabernacle of the testimony; the expression sounds cumbrous, but it is nevertheless suitable. St. Stephen spoke of the tabernacle of witness in the wilderness, which was made after the pattern showed in the mount (Act. 7:44). The tabernacle was well called the tabernacle of witness, for it contained the ark of the testimony with the Law of God, and was a perpetual witness of Gods presence among His people. The temple of the tabernacle then is the shrine, or inner sanctuary, of the heavenly true tabernacle, after the pattern of which the tabernacle of Moses was fashioned, which is now opened.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. The present song of the martyr spirits before the throne corresponds with their song on Zion, Rev 14:1, and also to the utterances of the great voices in heaven at the sounding of the seventh trumpet, Rev 11:15-19. And as in the latter passage (Rev 11:19) the ark of the testimony is made visible, so there is here also the same opening of the same token of testimony to the sight. In both presentations the meaning is the same, (see note Rev 11:19,) namely, the responsive pledge of Jehovah that the judgment predicted by the martyr song shall be inflexibly inflicted. By the faith of the Lord God Almighty the judgment is assured.
I looked, and, behold This opening of the inner sanctuary was a startling wonder.
Temple The naos, or most holy place.
Of the tabernacle The reproduction of the old tabernacle of Moses in the wilderness, where God once dwelt with Israel.
Of the testimony Namely, of God’s covenant with his people. In this vision it declares God’s covenant with his martyrs that judgment shall not fail. And forthwith the executioners of that judgment, the seven angels, appear on the scene.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘After these things I saw, and the Temple of the Tabernacle of the Testimony in Heaven was opened, and there came out from the Temple the seven angels that had the seven plagues, arrayed with precious linen (some few authorities read ‘stone’ – lithon for linon), pure and bright, and girded about their chests with golden girdles.’
‘After these things’ does not mean ‘chronologically following’ except from John’s point of view (compare Rev 7:1). It means he saw one thing, and then moved on to the next, but it says nothing about how the two visions fitted in time sequence. Compare how the glorified people of God in Heaven are seen prior to the blowing of the seven trumpets (Rev 7:9-17).
‘The Temple of the Tabernacle of the Testimony.’ Stress is laid here on the fact that this Heavenly Temple is the equivalent of the Tabernacle of the Testimony (Exo 38:21), which contained the Ark of the Testimony (Exo 26:33-34; Exo 30:6; Exo 30:26) which itself contained the two tables of the Testimony (Exo 31:18; Exo 32:15; Exo 34:29), the covenant of grace which God had made with Israel through Moses, which included the ten commandments (Exo 25:16; Exo 25:21-22). Thus God is about to deal with those who have broken His law and to fulfil His promises of protection and deliverance to His people. Compare Rev 11:19 where the Ark of His Covenant was seen in Heaven. The Ark was in the Holy of Holies, but there is now no Temple on earth.
The seven angels are girded in such a way as to suggest a priestly function. The golden girdle is like that worn by the Son of Man in Rev 1:13. (The variant reading would make no difference to the sense, but if ‘stone’ is read it could refer to something similar to the white stone given to overcomers (Rev 2:17)). Priests were responsible for guarding the book of the Law (Deu 17:18), teaching the Law (Mal 2:7) and acting as judges in some cases (Deu 17:8-9). They are the messengers (the word also means ‘angels’) of the Lord of Hosts (Mal 2:7). Thus we are to see these angels as acting as priests and messengers of God in condemning, and meting out punishment to those who have broken God’s law and refused to repent.
Fuente: Commentary Series on the Bible by Peter Pett
The seven angels with the seven vials:
v. 5. And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened;
v. 6. 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.
v. 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.
v. 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. The hymn of the perfected saints served as a prologue to the revelation whose preparatory incidents are now shown. It was a marvelous sight which met the eyes of John: And after these things I saw, and there was opened the temple of the tabernacle of the testimony in heaven. This was the very innermost shrine and sanctuary, the most holy place of the heavenly temple. The temple is here called the tabernacle of witness, since it symbolizes the presence and revelation of God’s justice, and its opening indicated that the most holy God was now ready to speak and to act through His representatives, or messengers. This the prophet describes: And there came out of the sanctuary the seven angels having the seven plagues, clothed in white, shining linen, and girded about their breasts with a golden girdle. The fact that these angels were clothed in gold and light gives an indication of, their origin, while the linen denotes their sacred office as priests of the Lord. These seven angels were the bearers of the seven last plagues against the enemies of the Lord.
And another fact is related in the preliminary incidents: And one of the four living beings gave to the seven angels seven golden vials filled with the wrath of God, Him that lives forever and ever, and the sanctuary was filled with the smoke of the glory of God and of His power, and no one is able to enter into the sanctuary until the seven plagues of the seven angels are completed. One of the four cherubs that stood around the throne, acting at God’s command, delivered to the seven angels bowls, or vials, filled with the wrath of the everlasting God. And the seven angels were not to hold back with this wrath, but were to pour it out upon the enemies of the Lord. This revelation of God’s justice was attended with praise and honor for Himself, as the smoke indicates which filled the sanctuary. See Isa 6:4. Till the plagues are over, the presence of God is unendurable and His majesty unapproachable.
The meaning of this picture seems fairly evident. From the sanctuary of God, from the midst of the Christian Church, men should arise as witnesses and soldiers of Christ to attack and overcome the kingdom of Anti-Christ and all anti-Christian teaching. Clothed in linen they were and with golden girdles, in the garments of the exalted Christ. For they were sure from the very start that their testimony and their battle would be victorious, since they were dealing with enemies that had really been overcome through the victory of Christ. Thus these angels, witnesses of God and for the Lord, were to be instruments of the wrath of God to convey to all enemies of the Church God’s condemnation. With the smoke of the glory and power of God arising and following them, what enemy will be able to withstand them?
Summary
In two preliminary, or introductory, pictures, that of the perfected saints praising the Lord, and that of the seven angels receiving the vials of God’s wrath, the seven last plagues upon the enemies of the Lord are ushered in.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rev 15:5-8 . After the introductory song (Rev 15:5 ), [3635] the seven angels which hold the seven plagues come out of the heavenly temple, and receive seven vials full of the wrath of God.
. . Cf. Rev 11:19 . It is not the holy of holies [3636] that is designated by the entire expression, but the proper temple [3637] in heaven, which is more accurately described by the addition of the gen. . . ., [3638] as the belonging to the tabernacle of the testimony, i.e., including it, [3639] not as existing in the . . . [3640]
The heavenly of the seven angels is to be seen from their adornment; one attribute, the golden girdle, they have in common even with the Lord himself. [3641] The first expression . , in which, considering the manuscript authority for it, the can scarcely be a clerical error, [3642] is by no means to be so explained as to refer to Christ himself, the corner-stone [3643] or the “various adornments of virtues,” [3644] as the clothing of the angel; if, however, only a comparison with Eze 28:13 ( ) give an explanation that is at all events satisfactory, a plural, nevertheless, would possibly be expected, as . stands in Ezekiel. The idea must, then, be that each angel wears a garment set with a pure, brilliant gem. The later expositors all follow the reading , according to which the angels appear in sacerdotal garments. [3645] Hengstenb. compares this with Rev 19:8 , where, however, the expression does not occur. Ew. ii. refers properly to the fact that the does not appear to require the idea of a garment. But the weight of the witnesses who advocate the reading which is more difficult, and yet not to be derived from Ezekiel, [3646] is too great. also appears by its peculiarities to betray with what difficulty the attempt was made to explain away the difficult-to-be-understood . [3647]
That one of the four beings (Rev 4:6 ) gives [3648] to the angels the vials of wrath, is significant, because it has to do with plagues which pertain to all earthly creatures whose representatives those beings are. [3649] As in their song of praise in Rev 4:7 , they looked towards the end, so also the end does not come without their participation. [3650]
. The making eternity conspicuous has the same relation as already in Rev 1:8 .
, . . ., Rev 15:8 . The smoke with which the temple is filled, [3651] is not the sign of the incomprehensibility of the Divine judgments, [3652] nor directly of the wrath of God; [3653] but, as the text itself explains, that the smoke is represented as proceeding from the glory and power of God ( . . . . . .), as a sign of the majesty, actually present in the , of God revealing himself immediately in his power. In the cloud of smoke there the [3654] is enthroned, which now, as the addition . . . especially emphasizes, will be manifested on the side of its omnipotence. The subject, it is true, refers to a revelation of judgment upon enemies, that is full of grace to believers; but the interpretation of the smoke fails to be in accordance with the text, if this be regarded as, on that account, either a sign of Divine wrath, or even of God’s grace working for the good of the godly. [3655] Beng. says, correctly, concerning the .: “The covering of Divine Majesty.” [3656]
, . . . The description depends upon types like Exo 40:34 ; 1Ki 8:10 sq. [3657] Incorrect are all the allegorical explanations which depend upon the presumption that the heavenly represents the Church on earth. [3658] Just as incorrect, and entirely remote, Grot.: “God was not willing to give any other oracles but these.” Nothing whatever is said, also, to the purport that no one could go into the temple, in order by prayer to avert the threatening judgments. [3659] The correct explanation is derived from the words ., . . . , which, upon the foundation of the general idea of the inaccessibility of God as present in his personal , [3660] suggests that not until satisfaction shall be rendered his holy wrath, by the full execution of all the plagues impending from God’s justice, shall access to him be possible. Until then, the immediate presence of his glory and power (Rev 15:8 a ) must consume all creatures. [3661]
[3635] See on Rev 15:1 .
[3636] Grot., etc.
[3637] Cf. Rev 11:1 .
[3638] Cf., on this designation, Act 7:44 ; Exo 29:10-11 , LXX.
[3639] Ewald.
[3640] De Wette.
[3641] Cf. Rev 1:13 .
[3642] Grot.
[3643] 1Pe 2:6 .
[3644] Andr., Beda.
[3645] De Wette.
[3646] Volkm.
[3647] See Critical Notes.
[3648] Cf. Rev 6:1 ; Rev 6:3 ; Rev 6:5 ; Rev 6:7 .
[3649] Hengstenb. But cf. also Riehm, l. c., p. 24.
[3650] Cf. also Rev 19:4 .
[3651] cf. Isa 6:4 .
[3652] C. a Lap., etc.
[3653] Andr., Grot., Heinr., Hengstenb., Ebrard.
[3654] Exo 40:34 . LXX.: .
[3655] Zllig, Hengstenb.
[3656] Cf. also De Wette.
[3657] De Wette, Hengstenb.
[3658] Beda: “No one can be incorporated among the members of the Church unless one who listening learns the mysteries of faith from preachers.” Coccejus: “Papal human ordinances hinder the faith of the most.” Vitr.: “In the time of the plagues there shall be such a demonstration of the glorious and gracious presence of God in the Church, as can be compared with the symbolical demonstration of the Divine presence in the tabernacle under the old covenant.”
[3659] Ewald, Stern.
[3660] Cf. Exo 19:21 ; Isa 6:5 .
[3661] Cf. Hengstenb.; likewise also Zllig, De Wette.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(5) And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: (6) 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.
It is not heaven, the place of the blessed in glory, that is here meant; for what is said soon after, verse 8, of being filled with smoke, if there were no other cause, would do this away. But it is the Church, which for the most part all along is intended, when heaven is mentioned. From the Church, therefore, John beheld the seven angels, or messengers, coming forth, with the seven last plagues. Perhaps these may mean even some very humble ministers of Christ, in his Church. Their number seven, (which is a perfect number,) is not very probably intended, a certain number of seven, and no more, neither of one particular period; but the perfection of their order, being ordained by God the Holy Ghost, and their perfection in Christ. Their dress also being priestly, in white linen, and girt about the breasts with golden girdles, implies their order, in being made both Kings and Priests to God the Father, Rev 1:6 . Reader! do observe what uniformity in all God’s people. Their robes, are Christ’s robes. Their ordination is from Christ. And, as the worshippers of the beast, and of the dragon, have their marks: so the Lord’s people have their’s. Oh! the unspeakable mercy, in these distinctions! The Lord knoweth them that are his! 2Ti 2:19 . And, let not the Reader forget, that this is the security, against the awful day coming on, when all shall worship the beast, except they whose names are in the book of life of the Lamb slain from the foundation of the world, Rev 13:8 ; Eze 9:5-6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:
Ver. 5. The temple of the tabernacle ] These words are all one with those Rev 11:19 , to the consideration whereof we are here recalled, after so long an interruption.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 15:5 . The temple in heaven is here “the tent (or tabernacle) of witness,” as it represents God’s judicial revelation and presence; its contents and the movements of which it forms the source, are evidence of God’s covenant with his people.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 15:5-8
5After these things I looked, and the temple of the tabernacle of testimony in heaven was opened, 6and the seven angels who had the seven plagues came out of the temple, clothed in linen, clean and bright, and girded around their chests with golden sashes. 7Then one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever. 8 And the temple was filled with smoke from the glory of God and from His power; and no one was able to enter the temple until the seven plagues of the seven angels were finished.
Rev 15:5 “the temple of the tabernacle of testimony in heaven was opened” In Rev 4:1 a door in heaven was opened for John; in Rev 11:19 the Ark of the Covenant appeared in the temple for believers to see. Now the entire heavenly tabernacle appears (cf. Exo 25:9; Exo 25:40; Exo 38:21; Num 10:11; Num 17:7; Act 7:44). This OT allusion is developed in Heb 8:5; Heb 9:23. This literary unit uses the Exodus and the Wilderness Wanderings Period as an OT backdrop. This symbolizes the second and ultimate exodus from bondage (bondage to sin).
Rev 15:6 “clothed in linen, clean and bright” These seven angelic beings come from the very innermost part of heaven’s temple, which shows their authority because they come from the very presence of God. In rabbinical Judaism there are seven powerful angels surrounding the throne of God, called “the angels of the presence.”
Their dress is described as (1) “linen” (linon or linoun [P47]) which was worn by priests in Exo 28:4 (UBS4, “B” rating) or (2) the ASV translates this as “precious stone” (lithon) which follows the Greek uncial manuscripts A and C, and may be an allusion to Eze 28:13 as an angelic clothing of the Garden of Eden.
If the two basic presuppositions of textual criticism (see Appendix): (1) the most difficult reading is probably original and (2) the reading that best explains the variants is probably original, then “stone” is the probable choice.
“and girded around their chests with golden sashes” This is very similar to the angel found in Dan 10:5 or to Christ Himself in Rev 1:18. These are obviously very powerful angels representing God or Christ.
Rev 15:7 “seven golden bowls full of the wrath of God” These shallow golden bowls are mentioned in Rev 5:8, where they contain the prayers of the saints. There is a connection throughout Revelation to the prayers of His persecuted children and the wrath of God on unbelievers (see note at Rev 7:14).
“who lives forever and ever” This is an oath based on the root meaning of the term YHWH (cf. Exo 3:14). YHWH is the only living One; all else derives life from Him. See Special Topic: Names For Deity at Rev 1:8.
For “forever and ever” see Special Topics at Rev 1:6.
Rev 15:8 “And the temple was filled with smoke from the glory of God” This was a common OT description of the presence of God (cf. Exo 19:18; Exo 40:34; 1Ki 8:10-11; 2Ch 5:13-14; Isa 6:4). This is an allusion to the Shekinah cloud of glory which represented God’s presence to Israel during the Exodus. But because of the contextual connection with the bowls, it may refer to the abundance of incense representing the prayers of God’s children for justice.
SPECIAL TOPIC: GLORY (DOXA)
“no one was able to enter the temple until the seven plagues of the seven angels were finished” This possibly means that there was no stopping God’s wrath once it had begun. This wrath is difficult to correlate theologically with Rev 16:9; Rev 16:11, which implies that redemption is still the goal, even in the bowls it is still the hope and intent that fallen mankind, made in God’s image, will repent and return to Him!
Revelation 16
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
after that. See Rev 1:19.
looked. As “saw”, Rev 15:1.
behold. The texts omit.
Temple. See Mat 23:16.
testimony. Greek. marturion. Only here in Rev.; marluria in nine other places. Seep. 1511.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 15:5-8
2. THE SEVEN ANGELS COMMISSIONED
Rev 15:5 to Rev 16:1
5 And afterthese things I saw, and the temple of the taber-nacle of the testimony in heaven was opened:–“After these things” means after the things mentioned in the vision de-scribed in verses 1-4. The tabernacle was erected in the wil-derness and the temple was a permanent building on the same plan builded in Jerusalem. Both buildings were divided into two apartments–holy and most holy–the latter being typical of heaven. (Heb 9:1-7; Heb 9:24.) The two names referred either to the whole building or to either apartment of it. The word tabernacle here probably means the entire building and the word temple means the most holy part. This represented the actual dwelling place of God. It was the place where God’s law was kept and was filled with God’s presence; hence, it was a testimony to God’s presence. John saw within this place the vision.
6 and there came out from the temple the seven angels that had the seven plagues, arrayed with precious stone, pure and bright, and girt about their breasts with golden girdles.–Seeing these angels come out of the open temple indicated that they came from God’s presence and shows that their mission to bring punishment upon the beast and his dupes was with divine approval. Seven is acknowledged as the number of per-fection. Seven angels with authority to pour out seven plagues means that the punishment would be thorough and complete –God’s wrath on the beast being finished with the last one. Whether the text should read “stone pure and, bright” or “pure and white linen” (as in the King James) is a matter for textual critics. Evidently both expressions are found in some manuscripts. One would mean that their garments were adorned with precious stones; the other that they were clothed with pure white linen indicative of the purity of their mis-sion. Precious stones would show the value of their work. There is no material difference which one is the true reading –both express a truth. Their golden girdle was like that worn by Christ in the vision of 1:13. They were appropriately arrayed.
7 And one of the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever.–The four living creatures were introduced in vision in 4:6, 7. See the notes on those verses for an explanation. It is evident that they are some kind of heavenly beings in attendance upon God, and therefore suitable beings to deliver the plagues to the angels. Which one of the four acted in this event is not stated. The bowls were full of the wrath of God. Doubtless that expression was used in refer-ence to the custom of drinking poison out of a bowl, and was intended here to indicate the punishments that would be poured out upon the papal beast. The figure of “pouring out” God’s wrath is common to the Old Testament. See Psa 79:6; Jer 10:25 Zep 3:8. The thought here seems to be: each angel received out of the sum of God’s indignation against the beast power a measure of wrath into the bowl given him and poured it out at the proper time and at the proper place. In words without a figure, it means that punishments would fall upon the papal power.
8 And the temple was filled with smoke from the glory of God, and from his power; –This language indicates that the smoke came from the glorious power of God, and is, therefore, an appropriate symbol of divine power. Mount Sinai, when Jehovah descended upon it, was covered with smoke. (Exo 19:18.) When the tabernacle was put up the cloud filled it (Exo 40:34); the same was true when the temple was built later (1Ki 8:10). When Isaiah received his com-mission, he saw in a vision God sitting upon his throne and the house filled with smoke. (Isa 6:4.) Smoke here then represents the glorious power of God which was a guarantee that the plagues would be certain to fall as indicated in the symbol.
and none was able to enter into the temple, till the seven plagues of the seven angels should be finished.–The general application of these verses is to the plagues promised to the beast. Interpretations of special expressions must harmonize with the general idea. In the literal temple the most holy apartment represented God’s dwelling place; hence, it was there that the high priest made the atonement in behalf of the people. No one being allowed to enter the symbolic temple till all the plagues had been finished indicates that nothing could prevent the falling of the plagues just as promised. The beast power had reached the point in wickedness when noth-ing but punishments would meet the demands of divine justice. The door would be closed against those who would petition in behalf of such a corrupt institution; its ultimate end must be destruction. The Lord’s ears are open to the supplication of the righteous, but against those that do evil. (1Pe 3:12.) This symbol presents the “man of sin” as doomed to destruction with no power to prevent, for there would be no means that would produce repentance and refor-mation. Since God is always ready to hear the righteous, we know the foregoing application of this text must be the right one.
Rev 16:1 And I heard a great voice out of the temple, saying to the seven angels, Go ye, and pour out the seven bowls of the wrath of God into the earth.–These words are a statement of the commission to the angels. They were spoken in the temple, indicating that the authority to execute their commis-sion is from God. The word “earth” here is to be taken liter-ally, for the angels who were to pour out the plagues were in heaven, and those upon whom they were to fall were dwelling on the earth. The part of the earth in each case corresponds with those affected. This verse is but a general statement of authority being conferred upon the angels; the remainder of this chapter is a detailed description of how that authority was carried out.
Commentary on Rev 15:5-8 by Foy E. Wallace
(3) The temple of the tabernacle of the testimony-Rev 15:5-8.
1. And after that I looked, and behold, the temple of the tabernacle of the testimony was open-Rev 15:5. The phrase after these things referred to the things that occurred after the vision of the exultant song of triumph. The first part of this chapter served to announce the scene which was continued and completed in chapter sixteen. It was after. these preliminary visions of the seven angels that the procession forming the final events began.
The reference to the temple of the tabernacle of the testimony in heaven was in comparison with the measuring of the temple in chapter eleven. The picture here portrayed was that of the temple transferred from Jerusalem to heaven and transformed from temporal to spiritual. The vision is based on all that the temple on mount Zion meant to the nation of Israel. Who are the Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever (Rom 9:4-5). Thus the tabernacle stood for the most precious things in old covenant history. It was appropriate for the seven angels with the vials of plagues to be poured out on the harlot Jerusalem, ready for destruction, to come from the transformed temple in heaven.
2. 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-Rev 15:6. The attire of the seven angels for the execution of the plagues of judgment was described, as clothed in pure and white linen and as having golden girdles. This linen was not ordinary cloth, but was represented in another figure as arrayed with precious stone, pure and bright–they were garments with the composition of solid precious jewels. The golden girdle was like that of the son of man in chapter one. It is the symbolism of the glory and power of the Lord himself, and it signified the unlimited exercise of power to execute the will of the Lamb and the judgments of God.
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.
4. 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 vision of the cloud-filled temple filled with the smoke from the glory of God, and from his power was the symbol of the invisible presence of God. As recorded in Exo 40:34-35 none could enter the tabernacle during the manifestations of Gods presence. So in this vision no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled–that is, until the order of events resulting in the destruction of the old Jerusalem and the old temple had been accomplished, after which the new Jerusalem, and the new temple would be open to all true worshipers; when the tabernacle of God with men would be accessible to all nations of men. But until this succession of events occurred the entrance of the temple was barred, and none could appear in intercession before God to avert the doom of destruction pronounced on Jerusalem, that once faithful city turned harlot, and the fallen Babylon of apostasy.
Commentary on Rev 15:5-8 by Walter Scott
THE MINISTERS OF GODS WRATH
EQUIPPED FOR JUDGMENT.
Rev 15:5-8. – And after these things I saw, and the temple of the tabernacle of witness in the Heaven was opened. And the seven angels who had the seven plagues came out of the temple, clothed in pure bright linen, and girded about the breasts with golden girdles. And one of the four living creatures gave to the seven angels seven golden bowls, full of the fury of God, Who lives to the ages of ages. And the temple was filled with smoke from the glory of God and from His power; and no one could enter into the temple until the seven plagues of the seven angels were completed. The opening words of this vision constitute a technical expression signifying a complete break, introductory of an entirely new subject (see Rev 4:1, R.V.). Thus the Vial plagues are altogether unique, and form a body of special judgments by themselves. There are two important respects in which they differ from the Seal and Trumpet chastisements: the throne in the Heaven is the source and authority of these latter, while the temple is the scene from whence the Vials of wrath are poured out. The fact that the temple takes the place of the throne changes the situation entirely, and introduces a severer course of dealing, one flowing from what God is in His righteous and holy character. Hence the second marked difference of the Vials from preceding judgments is that in them the wrath of God against the organized systems of evil is finished up or completed. After these things is a technical formula several times found in the Apocalypse.
Rev 15:5 – The temple of the tabernacle of witness in the Heaven was opened. We have already remarked upon the interesting fact that in all this part of the Apocalypse, from Rev 11:19 to chapter 19, the temple, not the throne, as in the earlier part of the book, is the source from whence action on earth proceeds. Both here and in Rev 11:19 (In the early part of the chapter (11) the temple in Jerusalem is referred to (Rev 11:1). The temple of God in the Heaven must not be understood as a literal one. The point is what it symbolically represents.) the temple is opened in the Heaven, the residence of God and of angels. But in the earlier reference the ark of the covenant is seen, the token of Gods presence with and interest in His people, as also the pledge and witness of His purpose and grace. Here it is the tabernacle of witness, or testimony. This was a testimony really to the rights of God then openly denied. The former, i.e., the covenant, was the sign of security to Israel. The latter, i.e., the witness, of judgment according to the nature of God on the enemies of God and of His people. The temple (or house) of the tabernacle of witness is a singular expression, and alone occurs here. We understand by the term naos, meaning the structure or building itself, to the exclusion of court, etc., Gods dwelling place, where He is approached and worshipped. Now inside the golden furniture and tables of stone constituted the witness, or testimony, but as they were found within the temple, or house, this could be spoken of in a higher and fuller way than the tent of the testimony merely (Act 7:44). It was the temple of the tabernacle of witness.
What a strange sight meets the gaze of the Seer! Not the priests ministering in the holy place, or the high priest in the holiest of all, but the seven angels who had the seven plagues came out of the temple, not priests the ministers of grace, but angels the ministers of judgment. They are commissioned and equipped for their service by God Himself, and come out from His immediate presence fully empowered to maintain the rights and vindicate the character of the God of Israel in judgment. The temple of old was a witness of grace, here it is opened for judgment. The wickedness of man deserved it, and the holiness of God demands it.
The righteous character of their mission is signified by the pure and bright linen in which they are clothed (compare Rev 19:8), while the golden girdles round their breasts set forth that divine righteousness and faithfulness characterize their action (see Isa 11:5; Rev 1:13). Why girded at the breasts, and not, as usual, at the loins? Because the wrath about to be poured out is measured by the Holy nature of God.
Rev 15:7. – And one of the four living creatures gave to the seven angels seven golden (Gold, brass, and linen, viewed as symbols, each sets forth the truth of righteousness. Gold is intrinsic, divine righteousness (Rev 1:12-13; Rev 3:18; Rev 21:18-21). Brass is righteous judgment, or, as another has expressed it, Righteousness in dealing with man in his responsibility (Rev 1:15; Rev 2:18). Linen, righteous acts or deeds; human righteousness (Rev 15:6; Rev 19:8).) bowls (“The word means bowls or cups, and is taken from the vessels used for pouring out drink-offerings, etc., before the Lord.” – “Lectures on the Book of Revelation,” by William Kelly.) full of the fury of God, Who lives to the ages of ages. The living creatures are the executors of the judicial government of God. There are three distinct steps in this work of judgment. First, the angels are commissioned and equipped in the sanctuary (Rev 15:6). Second, they then receive golden Bowls full of Gods fury from one of the living creatures (Rev 15:7). Third, not a step in the act of judgment can be taken till God authoritatively gives the command (Rev 16:1). How calm and measured are the ways of God in judgment! The Ever-Living, Eternal God is the God of judgment. Who is He Who is about to plague the earth and visit it with His utmost fury? He Who lives to the ages of ages.
The temple was darkened with smoke from the glory of God – not incense but smoke filled the temple. Nothing could be seen and none could enter. Gods glory was moved to intense action. Intercession was of no avail. Neither incense nor blood could arrest the coming storm of divine judgment. The temple was given over, not to worship or intercession, but to the fiercely burning wrath of God. The smoke here is not that of incense, but of fire, the symbol of divine consuming judgment (Isa 6:4; Exo 19:18). The house filled with smoke (In the dedication of the tabernacle Moses could not enter into the tent of testimony (Exo 40:34-35), and when the temple and its services were inaugurated (1Ki 8:10-11) the priests could not enter. In both the glory of the Lord filled the house. Here, however, it is not the glory but the smoke of it, that is, the glory of God in judgment.) intimated that none then need seek Him in grace. He could not be seen or found by any in the temple. Judicial action was then in question, and till the seven angels had completed their allotted work of judgment God was for the time being hidden in the thick darkness of His own glory and power in righteous vengeance on the corrupt mass on earth.
Commentary on Rev 15:5-8 by E.M. Zerr
Rev 15:5. This verse has the same significance as Rev 11:19.
Rev 15:6. Much of what is said and is to happen in many of the chapters to come has been considered before. It will pertain to God’s judgments against the corruptions of Rome and for her mistreatment of the faithful servants of Christ. Seven angels were clothed in white linen which means purity and the golden girdles signify the splendor of the place.
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 victimsof 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.
Rev 15:8. Temple was filled with smoke. This was not the smoke of incense as is sometimes mentioned, for that occurs only when righteous servants are performing worship, and that is not what is going on now. It is the smoke of God’s wrath against the corruptions of the beast. Those guilty of the corruptions are under judgment and God is about to execute wrath upon them. It is too late for them to expect mercy from God, hence no one will be permitted to enter the temple to plead for it.
Sermon on Revelation 15-16
Pouring Out of God’s Wrath
Brent Kercheville
In chapter 14 we read about the coming doom for the Roman Empire. Three angels have predicted its judgment: The hour of judgment has come (Rev 14:7), Fallen, fallen in Babylon (Rev 14:8), and Drink the wine of Gods wrath poured full strength (Rev 14:10). The sickles were swung over the earth, reaping the righteous and wicked. The wicked are described as being thrown into the great winepress of the wrath of God (Rev 14:19).
The other image to keep in mind from chapter 14 as we approach the fifteenth chapter is the warning of death for the Christians. The people of God are told to endure, calling for them to continue to keep the commandments of God and their faith in Jesus (Rev 14:12). But the gloomy doom is predicted: Blessed are the dead who die in the Lord from now on. Chapter 15 of Revelation describes the preparations being made for the fulfillment of these prophecies of the coming doom against the Roman Empire.
Back Into Heaven (Rev 15:1-2)
The first two verses of chapter 15 turn attention to the throne room of heaven. In the new sign that appears, John sees a sign that is great and amazing. He sees seven angels with seven plagues. There are two important things we are told about these seven angels and the seven plagues they carry. First, these are the last of the judgments. Once these judgments are completed then the earth will be at rest. We are not going to have any more sevens in judgment. The seven bowls of wrath will be the last of the judgments. The second important thing to observe is why these are the last of the judgments. Gods wrath is finished with these seven bowls.
Standing beside the sea of glass mixed with fire are those who had conquered the beast and its image and the number of its name. Conquering does not come by warring militarily with the beast but by remaining faithful and pure to the Lamb. These are the 144,000 of chapter 14 singing the song of Moses and the song of the Lamb. Just like the new song, the song of Moses was a song of victory. Such are the words of their song.
The Song of Moses and the Lamb (Rev 15:3-8)
The song the conquerors sing praises God for his great and amazing deeds. His ways are just and all must fear him and glorify him. Chapter 14 has revealed Gods righteous acts as God is about to judge the beast for its sinfulness and killing of the people of God. Just as Israel praised God by the sea after he delivered them from Pharaoh, so the conquerors praise God for defeating the beast. This is another use of prophetic certainty. The beast is defeated even though it had not happened yet.
The door to the temple is opened again. I think the TNIV has a good rendering of this image. After this I looked, and I saw in heaven the temple-that is, the tabernacle of the covenant law-and it was opened. (Rev 15:5 TNIV; NIV 2010)
We then see the seven angels each receiving a golden bowl full of the wrath of God. Bowls of wrath is an image used by Isaiah to describe Gods wrath coming to punish sinners.
Wake yourself, wake yourself, stand up, O Jerusalem, you who have drunk from the hand of the LORD the cup of his wrath, who have drunk to the dregs the bowl, the cup of staggering. (Isa 51:17 ESV)
Thus says your Lord, the LORD, your God who pleads the cause of his people: Behold, I have taken from your hand the cup of staggering; the bowl of my wrath you shall drink no more; (Isa 51:22 ESV)
Rev 15:8 reminds us that these judgments are coming from God. The sanctuary is filled with smoke because God is about to act (Exo 40:34-35; 2Ch_513).
The Bowls Poured Out (Rev 16:1-16)
A loud voice commands the seven angels to pour out their bowls of wrath on the earth. As we read the bowls of wrath consider the similarities to the plagues poured out on Egypt in the days of Moses. The first bowl brings harmful and painful sores on those who have the mark of the beast and worship its image. The lack of description about this plague tells us that we are not to find literal details or meanings in these symbols. This chapter is simply revealing the pain and suffering that God is unleashing on those who are worshiping the beast rather than the Lamb. The sores parallel the painful boils of the Egyptian plagues.
The second bowl turns the sea to blood killing everything living thing in the sea. This judgment reminds us of the Nile turning the blood in the Egyptian plagues. The third bowl turns the rivers and springs of water into blood. The second and third bowls probably picture the economic devastation that Gods wrath will incur. One of the reasons for these judgments is given in Rev 16:5-7. They are killing Gods servants and this wrath is deserved.
The fourth bowl pours out pain on the worshipers of the beast. Rather than repenting, the people curse God. They did not repent or give God glory. Thus, the judgments continue. The fifth bowl pours out judgment on the throne of the beast. It is lights out for the Roman Empire. The kingdom is plunged into darkness. Its day in the sun is over. Rather than repenting, the people curse God all the more and did not repent.
The sixth bowl is the first bowl that gives us any details. The brevity of the first five bowls is astonishing. The sixth bowl gives us more information about the judgments to come. The sixth bowl dries up the Euphrates River. This is an imagery of a coming war and being overthrown by a rival nation. The drying up of the Euphrates River is how Cyrus conquered Babylon (Isa 11:15; Isa 44:27-28; Isa 50:2; Isa 51:10). The kings coming from the east also has a couple prophetic references in Isaiah (Isa 41:2; Isa 46:11). The sixth bowl envisions a nation coming from the east to battle.
Rev 16:13 shows the dragon, the beast, and the false prophet will do everything for survival. The unclean spirits remind us of the deceptive nature of the dragon, the beast, and the false prophet. The unclean spirits also remind us of their immorality through their paganism, idol worship, and Caesar worship. These three are full of uncleanness. The imagery of demons (unclean spirits) is used in the New Testament to speak of idolatrous worship.
No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. (1Co 10:20-21 ESV)
Finally, we see in the sixth bowl the assembling of the kings of the earth at the place called Armageddon. This is the only place in scriptures where the word of Armageddon occurs. Many false teachings have been made about the event of Armageddon. However, all that is revealed is that this is the place they will gather. The text does not say that there will be a battle there.
So what does Armageddon mean? It literally means mount of Megiddo. Now there is not a mount of Megiddo but we do read in the scriptures about a valley of Megiddo and cities of Megiddo. When we go through the Old Testament we see that several decisive battles occurred at Megiddo. Most interesting to me is the reference to the kings who went into battle and died. In 2Ki 9:27 we see that Ahaziah, king of Judah was slain. In 2Ki 23:29 and 2Ch 35:22 King Josiah is slain in battle. Jdg 5:19 speaks of kings fighting by the waters of Megiddo but failing to take the spoil. When we put all of these images together, we see that the work of Satan through the Roman empire and its religions will dry up and fail. They may assemble for battle but it is a decisive loss for Satan and the Roman empire. Gathering in Armageddon is a symbol of their destruction and judgment. We must remember that these bowls are images of Gods judgment, not information about the victory of Satan or the beast.
Rev 16:15 therefore gives a call to preparation for the people of God. Gods judgment will come like a thief. Be prepared. Stay awake. Do not be caught by surprise.
The Seventh Bowl (Rev 16:17-21)
The seven angel pours his bowl and makes the important declaration: It is done! The end has come for this world power. Gods cataclysmic wrath has come. A great earthquake describes is desolation since that is the way many cities were destroyed in ancient times, sometimes never to be rebuilt or inhabited again. The great city falls and the cities of the nations also fall. God fulfills his promise, making the nation drink the cup of Gods wrath full strength. The empire has fallen. The devastation was great and the people curse God from the plagues.
Chapters 17-18 are going to explain the details of this judgment that were summarized in chapter 16. The next two chapters are not new images of judgment but a fuller explanation of how this judgment will come and what its impact willbe when the devastation comes.
Life Lessons
1. Gods judgments come like a thief. Notice Rev 16:15 again. Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed! No nation thought they would ever fall. No world power thought that they would be taken over by another. Yet history shows that nation after nation has risen and fallen. We must always be prepared to remain true to Jesus even if it becomes the time for our nation to receive judgment for its sins. Sometimes we think that we know if God would judge the United States of America. But Gods judgments come unexpectedly.
2. Gods final judgment will come like a thief. We must be prepared to remain faithful in the face of any national calamity. We must also be ready and prepared for the return of our Lord.
Now concerning the times and the seasons, brothers, you have no need to have anything written to you. 2 For you yourselves are fully aware that the day of the Lord will come like a thief in the night. 3 While people are saying, There is peace and security, then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. 4 But you are not in darkness, brothers, for that day to surprise you like a thief. 5 For you are all children of light, children of the day. We are not of the night or of the darkness. 6 So then let us not sleep, as others do, but let us keep awake and be sober. 7 For those who sleep, sleep at night, and those who get drunk, are drunk at night. 8 But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. 9 For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, 10 who died for us so that whether we are awake or asleep we might live with him. 11 Therefore encourage one another and build one another up, just as you are doing. (1Th 5:1-11 ESV)
Commentary on Rev 15:5-8 by Burton Coffman
Rev 15:5
And after these things I saw, and the temple of the tabernacle of the testimony in heaven was opened:
The temple of the tabernacle of the testimony … “John is here seeing this picture, not in terms of the Jewish temple, but in terms of the ancient tabernacle.”[32] In this, he joins so much of the rest of the New Testament in absolutely ignoring and bypassing the Jewish temple. “This phrase, tabernacle of the testimony is found in only one other place in the New Testament (Act 7:44),”[33] where it occurs in the address of Stephen. One of the most significant things in the New Testament is this absolute bypassing of the Jewish temple by New Testament writers. The author of Hebrews is another conspicuous example. We have commented upon this extensively in this series: Commentary on Acts, pp. 142ff, Commentary on Mark, pp. 272ff, Commentary on 1Corinthians, pp. 50ff, and Commentary on 1Peter, pp. 192ff. It was the ancient tabernacle, not the Jewish temple, that was made like the pattern God showed to Moses.
[32] William Barclay, op. cit., p. 121.
[33] Martin Rist, op. cit., p. 479.
Rev 15:6
and there came out from the temple the seven angels that had the seven plagues, arrayed with precious stone, pure and bright, and girt about their breasts with golden girdles.
And there came out … the seven angels … All was in readiness for the judgment to be executed. The appearance of these angels seems to be significant, as indicated by the golden girdles resembling the apparel of Christ himself (Rev 1:13), apparently conveying that they were wearing the livery of their Master and therefore engaged in his business, just as a jockey wears the colors of the owner in a horse race. The judgment belongs to Christ.
Arrayed with precious stone … This is an additional description of the apparel of the angels. It is translated, “clothed in pure and white linen” in the KJV, which is undoubtedly correct. The way this change came about is interesting:
The word for linen is found in the Vatican and Sinaiticus manuscripts, and a very similar word meaning precious stone occurs in the Alexandrinus and the Codex Ephraemi manuscripts.[34] But the scholars of the ASV preferred precious stone, on the basis of the critical “law” that “the more difficult reading is likely to be the original.”[35] But after ASV was published, the Chester Beatty Papyrus was found to support the KJV rendition.[36] On account of this, the RSV went back to the KJV translation.
It would be difficult indeed to find a better example of just how arbitrary and undependable the so-called “Lectio Difficilior” actually is. It has been invoked to justify a whole family of unjustifiable renditions. See “Excursus on New Testament Criticism” in my Commentary on James , 1,2 Peter 1, 2, 3John and Jude, pp. 282-290.
[34] A. Plummer, op. cit., p. 383.
[35] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 656.
[36] Martin Rist, op. cit., p. 480.
Rev 15:7
And one of the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever.
Are these literal bowls? Not any more than the harps were literal harps, which means they were not in any sense literal. See under Rev 15:2 for Pieters’ comment on the absurdity of taking any of this literally.
Bowls … This is a very interesting word. “It meant (1) a shallow vessel used for drinking purposes,”[37] as in the case of Old King Cole who called for his pipe and his bowl; (2) a broad shallow vessel used for libations as in Rev 5:8; and (3) it signified a funerary urn for the ashes of the dead.”[38] “This word is found only in Rev 5:8; Rev 15:7; Rev 16:1-17; Rev 17:1; Rev 21:9.”[39]
Full of the wrath of God … The bowls were not literal receptacles of any kind, as nothing literal could be a suitable container of the wrath of God. They rank with the incense, the harps, the horses, the trumpets, etc., as part of the imagery of the vision. The fact of their being “golden” speaks of the extreme value in God’s purpose of judgment. “The wrath of God is simply the operation of God’s righteous law against sin … That law is adverse to evil, and will eventually root evil out.”[40] The dramatic scenes of Revelation 16 are designed to symbolize just that.
The execution of God’s wrath in the outpouring from the hands of these angels is directed against all evil. Many scholars make what appears to be a very limited application of these divine judgments. Beeson limited them to the wrath of God in the destruction of Jerusalem;[41] McDowell applied them to the great conflict between the Christ and the Caesars;”[42] Wilcock said they were directed against Babylon as a composite of both the sea-beast and the land-beast;[43] Roberts wrote, “These are the last plagues upon the pagan city of Rome”;[44] Hinds saw them as “a series of events that will ultimately end the papal hierarchy and accomplish the destruction of the man of sin.”[45] There was a measure of God’s wrath fulfilled in all such things; but we refrain from identifying these judgments exclusively with any particular time-frame, as did Beasley-Murray, for example, who understood them as “messianic judgments of the last time.”[46]
The overriding meaning of these bowls is that when people of any time, place, or circumstance have repeatedly flouted initial and repeated heavenly warnings (by judgments), there comes the time of total overthrow and destruction. This is nothing new. It has always been God’s way, Pharaoh of the Old Testament being a classical example; and the Christian dispensation will provide other examples of the same phenomenon; indeed it has already done so.
[37] Ibid.
[38] Ibid.
[39] Ralph Earle, op. cit., p. 586.
[40] Boyd W. Carpenter, op. cit., p. 606.
[41] Ulrich R. Beeson, The Revelation (Little Rock: Ulrich R. Beeson, 1956), pp. 120,121.
[42] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 152.
[43] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: InterVarsity Press, 1975), p. 141.
[44] J. W. Roberts, The Revelation of John (Austin, Texas: The R. B. Sweet Company, 1974), p. 123.
[45] John T. Hinds, A Commentary on the Book of Revelation (Nashville: The Gospel Advocate Company, 1962), p. 223.
[46] G. R. Beasley-Murray, op. cit., p. 231.
Rev 15:8
And the temple was filled with smoke from the glory of God, and from his power; and none was able to enter into the temple, until the seven plagues of the seven angels should be finished.
And the temple was filled with smoke … “The main point of this is the inevitability of the plagues. When God’s good time has come, nothing can stop final judgment.”[47] This symbolizes the judicial hardening of the incorrigibly wicked. It will be recalled from Isa 6:4 ff that the “smoke” from God’s presence meant the prophecy of the hardening of Israel. So here, the smoke means that, in this situation, God’s work of grace is finished. “None was able to enter into the temple.” “The sanctuary is inaccessible … the time for intercession is past.”[48]
Rather than limit this to the end time, when this very condition of the human race will probably have occurred, why should it not also include the irrevocably wicked of any and all generations? It is a dreadful thing to contemplate, no matter how it may be interpreted. How dreadful must be that day, when for any man, or any nation, there comes the time when God’s face is turned away, when his holy presence is obscured by smoke, and when prayer may receive no answer except the petitioner’s agony. The bowls of the wrath of God were indeed once poured out upon rebellious Jerusalem, not because she rebelled against Rome, but because she had previously rebelled against God in the rejection of Christ. They were again poured out upon pagan Rome. When the vast wicked empire had finished with tormenting and persecuting the saints, and when the time came for God to humiliate her under the heel of the invader, the city fell in 476 A.D. From this it may be concluded that there is no world situation of entrenched wickedness anywhere on earth that has ever been safe, or ever will be safe, from the type of judgments signified by these bowls.
[47] Leon Morris, op. cit., p. 191.
[48] F. F. Bruce, op. cit., p. 656.
Commentary on Rev 15:5-8 by Manly Luscombe
5 After these things I looked, and behold, the temple of the tabernacle of the testimony in heaven was opened. Now the temple is opened. This temple is in heaven. This is not the temple of the Jewish system. Of course the tabernacle, and later the temple, represents the very presence of God. The Mercy Seat above the Ark of the Covenant was in the Most Holy Place. (Exo 25:8; 2Ch 7:12)
6 And out of the temple came the seven angels having the seven plagues, clothed in pure bright linen, and having their chests girded with golden bands. Out of the temple, from the very seat of God, come seven angles with seven plagues. They are in pure bright (white) linen. White linen is the righteousness of the saints. (19:8) They have golden bands around their bodies. There is some symbolism with the Christian armor and the girdle of truth. (Eph 6:14)
7 Then one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever. According to Rev 11:6, the two witnesses (Christians) have the power to harm the earth with plagues. Christians have two sources of power to inflict plagues 1. Word of God. The Word of God is powerful. (Heb 4:12) It is described as a two-edged sword. (Eph 6:17) We can smite the earth by the power and authority of the Word of God. 2. Prayer. Christians have at their disposal the power of prayer. (Eph 6:18) Prayer can bring rain and stop rain. Prayer can change people, situations and circumstances. Christians have the ability to appeal to the throne of God directly. God can, in harmony with His eternal will and purpose, answer the plea and petition of Christians. The golden vials contain the wrath of our Eternal God. The four living creatures are the same ones introduced in chapter 4. They are around the throne, close to God and serving God.
8 The temple was filled with smoke from the glory of God and from His power, and no one was able to enter the temple till the seven plagues of the seven angels were completed. Here is a dramatic climax to this chapter and the drum roll to begin the final plagues from the wrath of God. There is smoke. This is not the smoke of tormenting fire. This smoke is said to be from the glory of God and from His power. The temple is open. It is not ready to allow us to enter, yet. It is open to allow out the angels with the wrath of God. When the wrath is complete, we will be allowed inside.
LESSON 20.
THE SEVEN BOWLS OF WRATH
Read Revelation 15, 16
1. What great and marvelous sign was seen in heaven? Ans. Rev 15:1.
2. Who was seen standing by the sea of glass? Ans. Rev 15:2.
3. What song did they sing? Ans. Rev 15:3-4.
4. What was opened in heaven? Ans. Rev 15:5.
5. Who came out from the temple? Ans. Rev 15:6.
6. What did one of the four living creatures give to the seven angels? Ans. Rev 15:7.
7. With what was the temple filled? Ans. Rev 15:8.
8. What were the seven angels told to do? Ans. Rev 16:1.
9. Tell what happened when the first bowl was poured out. Ans. Rev 16:2.
10. How was the sea affected by the pouring out of the second vial? Ans. Rev 16:3.
11. Into what was the third bowl poured? Ans. Rev 16:4.
12. What did the “angel of the waters” say? Ans. Rev 16:5-6.
13. What statement came from the altar? Ans. Rev 16:7.
14. Tell of the pouring out of the fourth bowl. Ans. Rev 16:8-9.
15. On what was the fifth bowl poured, and what effect did it have? Ans. Rev 16:10-11.
16. On what was the sixth bowl poured? Ans. Rev 16:12.
17. What came out of the mouths of the dragon, the beast and the false prophet? Ans. Rev 16:13.
18. Who were these “spirits”? Ans. Rev 16:14.
19. For what great battle were they preparing? Ans. Rev 16:16.
20. What timely admonition is given here? Ans. Rev 16:15.
21. Tell all that occurred at the pouring out of the seventh bowl of wrath. Ans. Rev 16:17-21.
E.M. Zerr
Questions on Revelation
Revelation Chapter Fifteen
1. What did John see now?
2. Where was it?
3. Was it small?
4. Was its appearance ordinary?
5. What beings did he see?
6. Tell what they had.
7. Were other plagues to follow?
8. Tell what was in them.
9. How much of God’s wrath was there?
10. Tell what object John saw.
11. Of what was it composed”?
12. With what was it mingled?
13. What had the people gotten?
14. Over what creature had they obtained this?
15. Was the beast alone in this defeat?
16. Over what number had they been victorious?
17. Where were they standing?
18. What harps did they have?
19. How did they use them?
20. What two persons were the subject?
21. In what position had the first been to God?
22. What praise did they ascribe to God?
23. How did they describe his ways?
24. Of whom was he King?
25. Who did they announce should be feared?
26. And do what for his name?
27. He only has what quality?
28. What shall all nations do?
29. Where will they do so?
30. What were made manifest?
31. After this what did John do?
32. What building did he behold?
33. Of what tabernacle was this?
34. Where was this opened?
35. Who came into sight?
36. From where did they come?
37. Tell what they had.
38. In what were they clothed?
39. How were they girded?
40. On what part of their person were these?
41. What creature next appeared?
42. What kind of vials did he have?
43. Of what were they full?
44. What is said of God’s living?
45. To whom did he give these vials?
46. With what was the temple filled?
47. From whom was this glory?
48. And from what power?
49. What was no man able to do?
50. For how long were they kept out?
Revelation Chapter Fifteen
Ralph Starling
John saw another great marvelous sign from heaven.
7 angels with 7 plagues from God to be given.
But first a sea of glass mingled with fire,
And on the glass the victors of the Beast’s warfare.
And they sang the song of triumph and praise.
The song of Moses and the lamb they did raise,
And the temple of testimony was opened,
And God’s plan was now to be spoken.
The temple was filled with God’s glory and power.
No man coul enter ’till the plagues could devour.
Then behold the 7 angels came out of the temple
To deliver the 7 plagues sure and simple.
Fuente: Old and New Testaments Restoration Commentary
Rev 11:19, Exo 25:21, Num 1:50, Num 1:53, Mat 27:51
Reciprocal: Pro 14:3 – the mouth Rev 14:1 – I looked Rev 14:17 – came Rev 16:1 – I heard Rev 16:17 – there Rev 19:11 – heaven
Fuente: The Treasury of Scripture Knowledge
Rev 15:5. This verse has the same significance as Rev 11:19.
Comments by Foy E. Wallace
Verse 5.
(3) The temple of the tabernacle of the testimony– Rev 15:5-8.
1. And after that I looked, and behold, the temple of the tabernacle of the testimony was open–Rev 15:5.The phrase “after these things” referred to the things that occurred after the vision of the exultant song of triumph. The first part of this chapter served to announce the scene which was continued and completed in chapter sixteen. It was after. these preliminary visions of the seven angels that the procession forming the final events began.
The reference to the temple of the tabernacle of the testimony in heaven was in comparison with the measuring of the temple in chapter eleven. The picture here portrayed was that of the temple transferred from Jerusalem to heaven and transformed from temporal to spiritual. The vision is based on all that the temple on mount Zion meant to the nation of Israel.
“Who are the Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever” (Rom 9:4-5).
Thus the tabernacle stood for the most precious things in old covenant history. It was appropriate for the seven angels with the vials of plagues to be poured out on the harlot Jerusalem, ready for destruction, to come from the transformed temple in heaven.
Fuente: Combined Bible Commentary
Rev 15:5. And after these things I saw, and the temple of the tabernacle of witness in heaven was opened. When at chap. Rev 11:19 the temple of God that is in heaven was opened there was seen the ark of the covenant reminding of mercyhere the same ark is seen, but now it is in the tabernacle of witness, i.e in the tabernacle containing the tables of the law by which God witnessed against Israel. At present, therefore, there is only judgment in view, and God is to take immediate part in it.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The vision which St. John had: he thought he saw the Holy of holies open to him, and seven angels coming forth with seven plagues, as the executioners of God’s judgments upon idolatrous persons.
Where note, 1. The instruments employed by God for executing his wrath upon sinners, angels, seven angels; not that he needs them, but he is pleased to make use of them; and they are but instruments in his hand, his bow and his battle-axe, mere dead tools, who receive all their efficacy from the hand that uses them: their presence adds no strength to him, their absence makes the work no more difficult before him.
Note, 2. From whence these seven angels came, namely, out of the temple, out of the oracle, more immediately from the presence of God; implying, that they came forth to execute vengeance by God’s special directions, and not barely by his permission: and consequently that the work was very acceptable and well-pleasing unto God which they went about.
Note, 3. How they are furnished, having seven plagues; namely, to inflict upon the idolatrous enemies of the church.
Note, 4. In and after what manner these angels were apparelled and appeared. 1. They were clothed in pure, white linen, to denote the holiness of their persons, as also the holiness of that work which they had then in hand. 2. This clothing of theirs was girded to them, expressing thereby their great readiness for, and their great alacrity and cheerfulness in, their work. 3. The girdle wherewith they were girded was a golden girdle, exactly answering the habit of the High-priest, when he entered into the Holy of holies to enquire of God, or came out with an answer from God.
From the whole learn, That when the Lord comes to pull down Babylon as well as to build up Sion, he will appear in glory: the angels are God’s special ministers; when they go forth to pour out the vials of his wrath upon Babylon, they appear gloriously apparelled, glittering like the High-priest, and girded with golden girdles.
Fuente: Expository Notes with Practical Observations on the New Testament
John now looked and saw the actual dwelling place of God, or temple, opened in heaven. Particularly, John sees the way opened in the tabernacle of the testimony. This would be the Most Holy Place where the ark of the covenant was kept with the ten commandments on stone which were called the testimony. ( Exo 25:16 ; Exo 25:21 )
Fuente: Gary Hampton Commentary on Selected Books
Rev 15:5-7. After that I looked, and behold, the temple of the tabernacle In which was the ark of the testimony in heaven, was opened Namely, the most holy place, disclosing a new theatre for the coming forth of the judgments of God, now made manifest. And the seven angels came out of the temple From the immediate presence of God, to denote that their commission was immediately from him; having the seven plagues Already mentioned; clothed Like the high-priest, but in a more august manner; in pure and white linen To signify the righteousness of these judgments; and having their breasts girded To show their readiness to execute the divine commands; with golden girdles As emblems of their power and majesty. And one of the four living creatures The representatives of the church; gave unto the seven angels seven golden vials Bowls, or censers; the Greek word signifies vessels broader at the top than at the bottom; full of the wrath of God By which it is intimated that it is in vindication of the church and true religion that these plagues are inflicted; who liveth for ever and ever A circumstance which adds greatly to the dreadfulness of his wrath, and the value of his favour; and that he is to be regarded as the most formidable enemy, as well as the most desirable friend, to immortal beings.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 5
The tent under which the ark was sheltered during the journeyings of the children of Israel was called the tabernacle of the testimony, or the tabernacle of witness, as it contained, in the manifestation of the divine glory which appeared between the cherubim, a testimony or evidence of the divine presence and protection. The temple of this tabernacle is the inner or most sacred part of it.
Fuente: Abbott’s Illustrated New Testament
15:5 {9} And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:
(9) The second part of the narration (as was noted in) see Geneva (4) “Rev 15:2” in which first the authority of the whole argument and matter is figured by a forerunning type of a temple opened in heaven, as in Rev 11:19 namely that all those things are divine and of God, that proceed from thence in this verse. Secondly, the administers or executors, come out of the Temple in Rev 15:6 . Thirdly, they are furnished with instruments of the judgments of God, and weapons fit for the manner of the same judgments; Rev 15:7 . Finally, they are confirmed by testimony of the visible glory of God, in Rev 15:8 . A similar testimony to which was exhibited of old in the law; Exo 40:34 .
Fuente: Geneva Bible Notes
The preparation of the agents of judgment 15:5-8
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
"After these things I looked" (Gr. meta tauta eidon) indicates a transition to a new vision and a new subject: the bowl judgments. These are in a category of their own. John saw the heavenly temple opened. This gave the seven angels who carried the bowl judgments egress from God’s presence. He is the one who sends them. The "tabernacle of testimony" refers to the temple as the building that housed God’s law, which the earth-dwellers disregard. God was now going to hold them to it and judge them by it.