There is an old expression that marks the ominous expectation
of something bad taking place—“waiting for the other shoe to drop.”
Interestingly, this familiar idiom came from a joke about a man who is awakened
by a drunk who lived upstairs and was in the habit of loudly dropping his
shoe. The man could not return to sleep because he was waiting for the second
crash on the ceiling. Eventually he yells upstairs “For Heaven’s
sake, drop the other shoe!” Similar expectations have been building
for us as we’ve read through and studied Revelation. God has been dropping all
kinds of judgments on the earth for some time—seals and trumpets. However, you
and I know, based on the preparations made in chapter 15, that there is another
round of plagues coming that is even worse than before—another shoe to drop.
Before you cry out “for Heaven’s sake, drop the other shoe!” (i.e. “For heaven’s
sake, share with us the seven bowl judgments”) let’s turn to Revelation 16:1-12
and observe the pouring out of God’s wrath in this final series of plagues and
learn something about the awesome consistency of God and the important
opportunity to repent.
Bowl #1: Malignant
Sores-16:1-2
With all the
preparatory steps complete, the bowls begin to pour in Revelation 16. In verse
1, the command rings forth, “Then I heard a loud voice from the temple, saying
to the seven angels, ‘Go and pour out on the earth the seven bowls of the wrath
of God’…” (16:1). Something of the immediacy of the command is highlighted in
the present tense—“be pouring out.” The “loud voice” that is heard from the
temple is none other than the voice of God who instigates this final program of
judgment upon the deserving world. This judgment would come as bowls filled
with His wrath are emptied on the earth. This depiction of God pouring out
wrath is similar to how drink offerings were used in the Old Testament Temple
(see Exod. 30:18; Lev. 4:7, 18, 30) (Osborne, Revelation, 579). Also,
Jeremiah 10:25 uses this image figuratively to describe judgment upon the
nations—“Our out Your wrath on the nations that do not know you.” These Old
Testament referents help cast the unfolding events in Revelation 16 as equal
parts worshipful vindication and severe judgment (see discussion on 15:1-8).
In response to the
emphatic command from the Temple of heaven, “the first angel went and poured
out his bowl on the earth; and it became a loathsome and malignant sore on the
people who had the mark of the beast and who worshiped his image” (16:2). This
first bowl suffers parallels with the sixth plague lodged against Egypt in
Exodus 9:8-11. As in Egypt, those suffering these painful plagues were stubborn
against the will of God and stood in opposition to God’s people. Although the
specific nature of these boils is unknown, the text reveals that they are
repulsive and extremely painful (Wilson, ZIBBC, 338-39).
b. Bowl #2: Bloodied
Sea-16:3
“The second angel
poured out his bowl into the sea, and it became blood like that of a dead
man,…” (16:3a). The second bowl appears to be similar to the first plague in
Egypt in which the Nile River and freshwater sources were turned into blood
(see Exod. 7:17-21). Here, in Revelation 16, there is an added description that
renders what happens here more gruesome—it is “like that of a dead man,”
(16:3a). No doubt, this serves as an ominous prediction of the fate many on the
world will face in their stubborn defiance to God as these judgments are lodged.
As a result of a
similar plaque in the context of Exodus, all the fish died. Here, things appear
to be far more severe as John says “and every living thing in the sea died,…”
(16:3b). The theme of death and destruction –destruction in a total sense—is in
reiterated time and time again. Notice here how quick the report reads. This
terseness of language—in a book that has, at times, proved loquacious—almost
highlights the severity of these judgments. Its matter-of-factness is eerie and
troubling.
c. Bowl #3: Bloodied
Rivers-16:4-7
“Then the third
angel poured out his bowl into the rivers and the springs of waters; and they
became blood,…” (16:4). This fourth plague is more in keeping with the first
plague in Exodus 7 as it affects rivers and springs (like the Nile River in the
day of Pharaoh). Again, the simplicity of language cuts through and requires no
special dressing or exaggeration.
Following the
pouring out of this third bowl, special commentary is provided by “the angel of
the waters.” This commentary begins with an exclamation—“Righteous are You, who
are and who were, O Holy One” (16:5a). Though the spectacle upon the earth is
gruesome and terrifying, this angel reminds the reader that it is necessary
given God’s holiness—holiness that cannot tolerate sin and must judge
wickedness. In exercising judgment upon the planet, God, in fact, proves His
righteousness—that same righteousness that is confessed here by this angel.
After exclaiming the
holiness of God, the angel proceeds to explain the nature of these two bloody
bowl judgments—i.e. the bloody sea and the bloody rivers—“ because You judged
these things, for they poured out the blood of saints and prophets, and You
have given them blood to drink. They deserve it,…” (16:5b-6). In true “punishment
fits the crime fashion,” this text explains that because the wicked world shed
innocent blood (see 17:6), God now pours out these two blood judgments. This
principle—an eye for an eye—is referred to at lex talionis and it forms
the foundation for the Old Testament law (Exod. 21:23-25). Many believe that
Jesus’ New Testament teaching in the Sermon on the Mount overturns the concept
that the punishment should fit the crime (Matt. 5:38).
However, serious injury
is not involved with any of the three examples he gives (being slapped, being
sued, and forced to go one mile). Also, his comments are directed toward
citizens of the kingdom of God. He is not addressing the punishment of the
wicked either by divine or secular justice.
That said, God
(being God), needs no defending in how he decides to punish the world that
stands against him. He is just in doing whatever he sees fit in this effort as he
is the righteous, eternal, holy One. Instead of questioning his methods, you
hear those around the altar of heaven affirming these acts “Yes O Lord God, the
Almighty, true and righteous are Your judgments” (16:7). It is similar to the
affirmation shared in 15:3 in which the saints sing “Just and true are your
ways.” It also shares similar language with a song of Moses found in Duet 32:4
in which Moses says, “His works are true and all his ways are just.”
d. Bowl #4: Scorching
Sun-16:8-9
“The fourth angel
poured out his bowl upon the sun, and it was given to it to scorch men with
fire” (16:8). This is the only one of the first five bowls that does not look
like any of the plagues in the Exodus saga. Elsewhere in John’s account the sun
is a symbol of majesty (1:16; 10:1; 12:1). Earlier, in judgment against the
world, the sun and moon were darkened (8:12). However here, the sun is
intensified so much so that it burns those on the earth severely. The literal
picture here is not simply one of severe sunburns, but of actual tongues of
fire burning people. Though claims of global warming might be tenuous today,
this prophecy reveals that things will be really hot on the earth when this is
all fulfilled.
It is a horrifying
picture of people being nearly incinerated by the solar flares of God’s
incredible judgment. Fire is a common weapon of judgment in the book. Christ is
described as having “eyes like blazing fire” in 1:14 and 2:18. The trumpet
judgments began with a burning censer hurled to the earth (8:5), and three of
the trumpet judgments involved fire (8:7, 8; 9:17-18). Also, two witnesses
engulfed their enemies in flames (11:5) and later Babylon the great will be
consumed with fire (18:8). Ultimately, all of God’s enemies will be thrown into
the lake of fire (14:10; 19:20; 20:10, 14-15; 21:8). Therefore, this bowl
judgment appears to be a particularly strong warning—a warning that should be
heeded.
However, what is
more terrible than the judgment itself is the response of those upon the earth.
While some might think that these supernatural and miraculous displays of power
would convince some that God is not only real, but worthy of worship and glory,
as it was in Egypt, so too is it here—“ Men were scorched with fierce heat; and
they blasphemed the name of God who has the power over these plagues, and they
did not repent so as to give Him glory,…” (16:9). Much as Pharaoh’s heart was
hardened against God with every passing plague, so too does it appear to be for
the earth-dwellers who will endure these many judgments. In fact, never in the
Book of Revelation do we see much evidence of mass repentance of those who
belong to the world’s system. Jews, yes (see the 144000), other gentiles
initially, sure (see the multitude in chapter 7), but for others, hearts appear
to be hardened against the Lord.
e. Bowl #5:
Darkness-16:10-11
“Then the fifth
angel poured out his bowl on the throne of the beast, and his kingdom became
darkened,…” (16:10a). Notice a very subtle move in the plagues as they are
described in this chapter. The first four are poured out on the earth, the next
three are more specifically poured out over the Beast’s throne (seat of the
antichrist’s power). World-wide pandemonium becomes more personally
concentrated against the temporary ruler of the world. God begins to focus his
judgment against this figure and all that he represents by throwing his domain
into darkness. Again, this has parallels in Exodus, particularly the ninth
plague lodged against Pharaoh (Exod. 10:21-29). Darkness is used in many ways
in the ancient world (and in the Canon) to describe sin, ignorance, danger,
judgment, and death. All of these connotations with this image are in view
here. Though, in Egypt, darkness was God’s way of “throwing shade” on the false
Egyptian god Ra (the sun god), here, God “throws shade” on the ruler of the
world order that probably assumed power under the pretense of bringing
enlightenment to the entire planet.
Left to lick their wounds in the darkness, John continues
with “and they gnawed their tongues because of pain” (16:10). This is a bit
unusual as there is nothing inherently painful about darkness (aside from,
maybe, psychologically). “Gnawing their tongues” is also interesting and might
have as precedent Matthew 8:12.
Matthew 8:12-“but
the sons of the kingdom will be cast out into the outer darkness; in that place
there will be weeping and gnashing of teeth.”
Louw and Nida argues that the two expressions “gnashing of
teeth” and “biting their tongues” are virtually synonymous for the agony of
intense suffering. Perhaps the reason for this association of darkness and
terrible pain is to link this judgment with the eternal punishment to come in
hell. Regardless of what this envisions, it can’t be good.
As in the previous
plague, rather than be drawn to the light from the dark, victims of this
catastrophe “blasphemed the God of heaven because of their pains and their
sores; and they did not repent of their deeds,…” (16:11). The same stubborn
defiance introduced in verse 9 is repeated here—there is no sign that at this
point it will be probable that those left in the world’s system will change
their allegiance. So hardened are they by their sin that even in the face of
demonstration after demonstration of God’s power, they shake an angry,
pain-riddled fist up at God as they cower under the weight of his irrefutable and
obvious wrath.
f. Bowl #6: River
Dries Up-16:12
“The sixth angel pouted out his bowl on the
great river, the Euphrates; and its water was dried up…” (16:12a). As with the
darkness, the sixth plague appears to target a particular area—wherever this
kingdom of the beast is situated. In this case, the Euphrates river dries up. The
drying up of this waterway runs parallel to the parting of the Red Sea and
later the parting of the Jordan river (and also hints at the purpose of this
plague). In Exodus, the Red Sea (and later, the Jordan river) was parted so
that the Hebrews could pass through safely on dry land. Here, the Euphrates
appears to dry up for a very different reason.
John reveals the
purpose at the end of verse 12 when he says “so that the way would be prepared
for the kings from the east” (16:12b). While many interpretations abound for
exactly who these kings from the east are, most agree that whoever they are
involves major preparations for what will eventually transpire for the battle
of Armageddon. Therefore, the drying up of this body of water is not for the
safety of God’s people left on the earth, but in preparation for the final
conflict between God and his enemies (Thomas, Revelation 8-22, 263;
Osborne, Revelation, 591). Perhaps God’s supernatural protection for his
people has become so distasteful to those suffering under the weight of these
plagues that these cross the dried river bed on their way to put down this new
center of disloyalty to the beast, who himself (as we will soon learn) has his
headquarters in Babylon on the Euphrates. Interestingly, while this dried up
river might appear to pose a threat to God’s people and an opportunity for the
world empire as they will use it to
lodge one final assault against the Lord, this judgment actually foreshadows
the enemy’s defeat, not a victory. This too is not without precedent. After
all, Babylon was captured in 539 BC when the Persians diverted the Euphrates
River and marched into the city on the dried-up river bed.
So What?
The vivid
descriptions of these first six bowls demonstrate to what ends God will go to
vindicate his people and punish pervasive evil in the world. It also
demonstrates, in its many connections to the Exodus narrative, that God is the
same yesterday, today and tomorrow. He has and will always be holy. He has and
will always deal with sin. He has and will always put his enemies in their
place. And He has and will always be victorious. Praise the Lord!
We as God’s people
should remind ourselves of these timeless truths in our ever-changing world.
One of the many reasons we ought to have worship our Lord and enjoy peace in
our lives is rooted in the unchangingness of God. However, those who are not
yet counted among God’s people today need to pay heed to this prophecy and
acquaint themselves with this holy, awesome, righteous, and unchanging Lord
today. Those without a relationship with God need to repent now and follow him,
for, if one waits too long, it will be near-impossible to do so later.
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