The Seven Last Plagues (Bowl Plagues 1)

Revelation sixteen describes the seven last plagues (Rev. 15:1) of earth’s history. Included in these plagues is the only mention of the word “Armageddon” in the Bible. This section (Rev 15-16) begins with the end-time people of God standing by the sea of glass singing the song of Moses and the Lamb, an allusion to the Exodus (Rev. 15:1-4). Then the seven plagues are introduced with a vision of the heavenly temple emptied because of the glory of God, a reversal of the original inauguration of the Mosaic sanctuary (Rev. 15:5-8; Exod. 40:34-35). This is close of probation imagery. Seven angels were then told to pour out bowls of wrath upon the earth one by one (Rev. 16:1-21). I will explore this part of Revelation through the following themes”

1. God’s People Named by Many Names. Evidence of the text is that names like remnant, 144,000 and saints all refer to the same end-time group.
2. Why Plagues When No Repentance Will Result?
3. The Symbolic Meaning of the Euphrates River in Rev. 16:12.
4. Two Gospels in Revelation. The three angels (Rev. 14:6-12) and the three frogs (Rev. 16:13-14) are contrasting symbols of the gospel.
5. Cyrus the Persian and the Second Half of Revelation. A pagan king foreshadows the Messiah.
6. The Meaning of Armageddon.

The final blog in this series on the seven last plagues explores how the description of the Battle of Armageddon in Revelation (Rev 16:14-16) promotes spiritual preparation for the End-Time.

Q and A on Revelation 14 (Fourteen 8)

Why do you think judgment is an unpopular concept among many Christians today?

Judgment today is often seen as cold and harshly legal. Courts are places you want to avoid, if possible. But in the biblical sense, judgment is something for God’s people to look forward to. It is a time when all the wrongs of earth will be made right. If there is no judgment at the End, there will never be any justice in this world.

But biblical justice is as much positive as it is negative. It is the basis of reward as well as negative consequences. Jesus said that even something as small as giving a cup of cold water to a child will be remembered in the judgment (Matt. 10:42). It provides great meaning in this life to know that every good deed, every kindness shown, matters in the ultimate scheme of things.

Why does the Sabbath play such a central role in the final events of earth’s history? What difference could a day of the week possibly make in the ultimate scheme of things?

God placed the Sabbath at the center of all His mighty acts as a remembrance of Him. When we keep the seventh-day Sabbath we are reminded of creation (Exod. 20:8-11). God created us free, at great cost to Himself (we were free to rebel), so we could truly love Him back and also each other. Not only the Sabbath, but the whole of the Decalogue was designed to promote freedom (Jam. 1:25; 2:12). So the creation side of Sabbath reminds us of the loving, freedom-giving character of God.

The Sabbath also reminds us of the Exodus (Deut. 5:15), God’s great act of salvation for His people. He is a gracious God who acts mightily in behalf of His people. The Sabbath also reminds us of the cross. Jesus rested in the tomb on the Sabbath between His death and His resurrection. The cross is the greatest revelation of God’s character and the Sabbath is a reminder of that.

The Sabbath also looks forward to the future salvation at the End (Heb. 4:9-11). Those who truly trust God find in the Sabbath a down payment on the rest from sin that the whole universe will experience in eternity.

So the placing of the Sabbath as an important issue in the final crisis is a constant reminder of all that God has done and will do for us. And for those who appreciate the substitutionary role of Jesus Christ in salvation, Jesus kept the Sabbath perfectly throughout His time on earth and His perfect Sabbath-keeping is ours by faith. Jesus never kept Sunday or any other day of the week, so His faithfulness does not complete our Sunday-keeping. The Sabbath, therefore, is not legalism, it is a reminder of the gospel of what Christ has done for us.

The First Angel and the Fourth Commandment (Fourteen 7)

The message of the first angel contains a direct allusion to the fourth commandment of the Decalogue. This is evident for three major reasons. 1) There is a strong verbal parallel between Rev. 14:7 and Exod. 20:11. Both passages contain the words “made,” “heaven,” “earth,” and “sea.” They also contain a reference to the one who created. While similar language can be found in Psalm 146, that Psalm does not play a consistent role in Revelation the way that the Ten Commandments do. It is likely that Psalm 146 and Revelation 14 both allude to Exodus 20, Revelation is not primarily referencing Psalm 146.

2) Rev. 14:6-7 contain references to salvation (14:6), judgment and creation (14:7). All three themes echo the First Table of the Ten Commandments (Exod. 20:2, 5-6, 11). While thematic parallels by themselves are the weakest evidence for an intentional allusion, this triple collection of thematic references is quite remarkable and in conjunction with other evidences makes the allusion to the fourth commandment almost certain for Revelation 14:7.

3) There are multiple references to the Ten Commandments throughout this section of Revelation. There are direct references to the commandments as a whole at the beginning and end of the section (Rev 12:17; 14:12. We have earlier noted the counterfeits of the first four commandments in Revelation 13. In addition there are the verbal parallels in 14:7 and the thematic parallels cited above. It seems clear that there is a strong structural parallel to the Ten Commandments in Revelation 12-14. There is little question that the final call of God to the world is in the context of the fourth commandment.

In conclusion, note the narrowing of focus as you read through Revelation 12-14. First, there is a reference to the commandments as a whole in Revelation 12:17. Then in chapter thirteen the focus zeros in on the first table of the commandments, as the beast counters each of the first four commandments. Then in Revelation 14:6-7 the multiple references to the first table of the law focus in on the fourth commandment alone. It is a powerful literary way to focus the readers attention on the fourth commandment and its role in the final crisis over worship.

Revelation 13-14 and the Ten Commandments (Fourteen 6)

The beasts’ (all three of them) calls to worship (Rev. 13:4, 8, 12, 15) come in the context of multiple counterfeits of the First Table of the ten commandments. The first commandment forbids worship of any other God. The beast, on the other hand, demands worship (13:4, 8). The second commandment forbids idolatry. The land beast sets up an image to be worshipped (13:15). The third commandment forbids taking the Lord’s name in vain. The beast, on the other hand, excels in blasphemy (13:6). The fourth commandment is the seal of the covenant, containing the name of the ruler (Yahweh), the territory He rules over, and the basis for God’s rule (Exod. 20:8-11). In contrast to this seal of God, the world is offered the mark of the beast (Rev 13:16-17).

This entire section of Revelation is centered in the commandments of God (12:17; 14:12). But in chapter 13 the focus narrows down to the first table of the ten, the four commandments that deal specifically with our relationship to God. These four commandments concern who to worship, how, what not to do, and when to worship. In their words and actions, the dragon and his allies counterfeit each of the first four commandments. This sets the table for the decisive allusion to the fourth commandment in the first angel’s message (Rev. 14:7, cf. Exod. 20:11). The references to the ten commandments in Revelation 12-14 move from the general focus (12:17; 14:12) to the first table of the law (Rev 13) to a specific focus on the fourth commandment (Rev 14:7), which I will elaborate on in the next post.

Revelation 12:17 speaks of a war that the dragon will wage against the remnant. In chapter thirteen the dragon goes to the beach and calls up a pair of allies to help him in the conflict, the beast from the sea and the beast from the earth. The language of this conflict is military—“make war” (Rev 12:17). But a careful look at Revelation 13 makes it clear that this is not primarily a military battle, it is a “war of words” like the war in heaven portrayed in chapter twelve. The surface impression of Revelation is that it is all about the grand political schemes of the world’s nations. But closer examination shows that there is an overarching spiritual purpose in this apocalyptic vision. The unholy trinity seeks through deception and intimidation to shake the loyalty of God’s people and draw them away from faithfulness. The purpose of Revelation is to empower God’s people to resist all such encroachments.

How Is Judgment Related to the Gospel? (Fourteen 5)

In the New Testament generally, judgment is closely related to the gospel and it comes in three phases. First of all, judgment occurred at the cross (John 12:31; Rev. 5:5-10). The entire human race was judged in the person of its representative, Jesus Christ. At the cross, human sin was condemned in the suffering and death of Christ (Rom. 8:3). Then at the resurrection, the entire human race was approved in the person of Christ and raised from the dead (Acts 13:32-33). So the Christ event delivers two messages regarding the human race. One, the entire human race is condemned on account of its rebellion and sin. Two, the entire human race is acceptable to God in Jesus Christ. These two messages together are the sum total of the gospel. One without the other is unbalanced and leads to discouragement or licentiousness.

Second, throughout the New Testament judgment language is closely associated with the preaching of the gospel. Whenever the gospel is preached people are called into judgment based on their response to what Christ did on the cross. The preaching of the gospel is judgment hour (John 3:18-21; 5:22-25). People see how impossible it is for humanity on its own to be acceptable to God. At the same time they see how the death and resurrection of Jesus (the essence of the gospel—1 Cor 15:1-4) removes all barriers to full acceptance with God. If both these things are true, the preaching of the gospel is the most decisive moment in anyone’s life. In my view, this is the background to the four horsemen of the seals (Rev. 6:1-8). They portray the going forth of the gospel, the victorious response of those who accept it and the increasing consequences of rejection. The gospel is the supreme reality of the whole Christian era.

Third, there is a judgment at the end which ratifies the judgments we passed on ourselves in response to the hearing of the gospel (John 12:48). This is not double jeopardy. The end-time judgment ratifies the judgments we made on ourselves when the call of the gospel came to us. While the book of Revelation references the first (Rev 5) and second (Rev 6:1-8) phases of judgment in symbolic terms, it reserves the language of judgment for this end-time phase (Rev. 11:18; 14:7; 17:1; 20:4). In Rev. 14:7, the second and third phases of judgment outlined above occur together. The close of probation occurs when the final proclamation of the gospel (Rev 14:6-12) has divided the whole world into two camps (Rev 12:17). The second phase of the judgment (in the preaching of the gospel) is completed at the same time as the third phase. That is what we call the close of probation.

The Central Issue of Revelation 13 and 14: Worship (Fourteen 4)

The central issue that arises over and over again in Revelation 13 and 14 is worship. Seven times in these two chapters there is a reference to worship of the dragon, the beast or the image to the beast. Five of those references are in chapter thirteen. The dragon and the beast are worshipped in Revelation 13:4. All who dwell on the earth “will worship” the sea beast 13:8). The land beast forces the earth and those who dwell in it to worship the first beast (the sea beast—13:12). In 13:15 the image of the beast desires that all who refuse to worship it will be killed. Two more references to negative worship occur in chapter fourteen. Revelation 14:9 warns against worshipping the beast and his image and in 14:11 those who worship the beast and his image have no rest day or night.

So there are a total of seven references to worship of the dragon, the sea beast and the image of the sea beast. The overall story in these two chapters concern a counterfeit trinity (the dragon, the sea beast and the land beast), which invites the worship of the entire world in the place of God. This invitation helps to precipitate a worldwide contest regarding the character of God and whether He is truly worthy of worship. This is the central theme of this part of the book.

Ironically, while there are seven references to worship of the dragon and his allies in Revelation 13 and 14, only one time in the same narrative is there a reference to worship of the true God, and that is the call to worship the Creator in Revelation 14:7. That single reference cements the impression that worship is the central focus of the entire section. And since Revelation 13 and 14 is at the very center of the book, it is likely that the call to worship the creator states the central point of the entire book.

This call to worship is given in the language of the Sabbath commandment of the Decalogue (Rev. 14:7, cf. Exod. 20:11—this point will be elaborated in a future blog). This reference to the fourth commandment in the context of the final proclamation of the everlasting gospel (Rev. 14:6), makes the Sabbath the crucial issue in the final crisis of earth’s history.

What Does the “Fear” of God Mean? (Fourteen 3)

The word “fear” in English is generally the word we use when we are terrified. As a result, many readers of the Bible think it is appropriate to serve God because we are afraid of Him. But when the word fear is associated with God in the Bible, it has a much softer meaning. In the Old Testament, for example, the fear of God means to have reverence or awe for Him: it includes things like knowing God personally (Proverbs 9:10); doing His commandments (Psalm 111:10; Eccl 12:13) and avoiding evil (Proverbs 3:7 and 16:6). In the New Testament, it can mean awe and respectful excitement (Luke 7:16; Acts 2:43). The fear of God provides motivation for godly behavior (2 Cor. 7:1). It is parallel to the honor one would give to a king (1 Pet. 2:17) and the respect one would show toward a superior (1 Pet. 2:18).

In a recent book (Christ Plays in Ten Thousand Places, 2005), Eugene Peterson explains the ”Fear of the Lord” in this way: It is the comprehensive term in the Bible for the way we live the spiritual life, it has to do with our response to the way God is working in our lives, it has to do with our part of a walk with God. Fear of the Lord is what we do when we realize we are in the presence of God. People tend to respond to the presence of God in two ways. One is awed silence. Overwhelmed by the awareness of God’s presence we fall silent, all senses alert. The other response is to become noisy and celebrate God’s presence with great excitement. But too often the latter response is a subtle way to distract ourselves from the call and presence of God. Another response to the presence of God is to set up a code of conduct and apply ourselves to that. But this puts ourselves or someone else in charge of “knowing good and evil” in our lives and can distance us from the very God we are seeking to honor. Fear of God is not so much thinking about God or doing for God as it is living in reverence before God.

In modern terms, the fear of God means to take God seriously enough to enter into a relationship with Him, to follow His warnings to avoid evil, and to do His commandments, even the ones that may be inconvenient. It is a call to live and act as those who know that they will give account to God one day. According to Revelation 14:7, such a serious calling will be a part of the experience of God’s end-time people.

The Remnant and the 144,000 (Fourteen 2)

Revelation 12:17 comes at the climax of chapter twelve, which covers the whole Christian era from the birth of the Messiah (12:5) to the final battle of earth’s history. That battle is summarized as a conflict between the dragon and the remnant. As we have seen, chapter thirteen elaborates on the dragon’s side of that conflict. The fourteenth chapter of Revelation elaborates on the remnant’s side of the final battle. So one could say that Revelation 12:17 is a nutshell summary in advance of the final battle that plays out from Revelation 13 all the way to chapter 20.

Revelation 14 is generally divided into three parts, first, the remnant is described (14:1-5), then its message is presented (14:6-13), and finally the outcome of the battle is outlined in symbolic language (14:14-20). But the word “remnant” is never mentioned in chapter fourteen, so how would one come to the conclusion that chapter fourteen is an elaboration of the brief mention of “remnant” at the end of chapter twelve?

To summarize, God’s faithful people are called “remnant” in Revelation 12:17 and “144,000” in 14:1. Are these two different groups or two different ways of describing the same group? I would conclude the former. Revelation 14:1 contains an allusion to Joel 2:32. In Joel, God’s faithful ones are those who call on the name of the Lord, reside in Mount Zion, and are called “remnant.” Revelation 14:1 mentions the name of the Lamb and the Father, Mount Zion, and calls these faithful ones the 144,000. The fact that Joel has “remnant” is John’s key to the perceptive reader that he is describing the remnant’s side of the final conflict with the dragon in chapter 14. This observation helps us see the interconnection between chapters twelve, thirteen and fourteen in the book of Revelation.

Overview of Revelation 14 (Fourteen 1)

Revelation fourteen elaborates on the remnant’s side of the war with the dragon that was announced in Revelation 12:17. The people of God are described as the “remnant” in 12:17. That term is not used, however, in Revelation 14. Instead “remnant” re-appears as the 144,000, familiar from chapter seven. That the two are related becomes clear when one realizes that the language of Revelation 14:1-3 is drawn from Joel 2:32. There the people of God is not called the 144,000, but “the remnant.” John uses this tactic to show that for him, remnant and 144,000 are two different terms for the same group, the end-time people of God. In chapter 14, the end-time people of God are those who follow the Lamb wherever He goes (Rev. 14:1-5).

What are the people of God doing during the end-time crisis? This is elaborated in the following passage, the most famous of all Bible passages to Seventh-day Adventists, the Three Angel’s Messages (Rev. 14:6-13). They are giving the everlasting gospel to the entire world (Rev. 14:6) and are called by an additional name, the saints (Rev. 14:12). This is further evidence that in Revelation, God’s end-time people are called by many names. The chapter concludes with a symbolic representation of the Second Coming of Jesus and the respective harvests of the saints and the wicked that accompany it (Rev. 14:14-20).

A quick survey of the chapter introduces the following themes:

1. The Remnant and the 144,000. As noted briefly above, these turn out to be two different names for the same group.
2. The “Fear” of God. It’s not what it sounds like.
3. The Central Issue of Rev. 13 and 14: Worship. The word worship appears eight times at crucial points of the narrative.
4. How Is Judgment Related to the Gospel (Rev 14:6-7)? The language of judgment is used in three different ways in the NT.
5. Rev. 13-14 and the First Table of the Ten Commandments. There are multiple references to the first four of the Ten Commandments in Rev. 13-14.
6. The First Angel and the Fourth Commandment.

Q and A on Revelation 13 (Thirteen 8)

How can we be faithful to what prophecy says about church history and yet, at the same time, be kind and cautious as we present these truths to others?

The ultimate challenge with distorted religion has to do with the picture of God that is portrayed. What kind of God tortures and burns people for eternity? What kind of God plays fast and loose with the very rules He has made? What kind of God is portrayed by a church that burns people at the stake over doctrinal differences? Distorted religion comes to the place where it thinks that in coercing and torturing others it is doing God service (John 16:2). Prophecy is one way that distorted religion is exposed for what it really is.

In confronting distorted religion, however, it is very important that we not fall into the trap of portraying a God who is angry, judgmental and severe. We are told that when Jesus confronted the Pharisees there were “tears in His voice.” With the help of the Holy Spirit we can gently invite people to consider the picture of God their religion portrays, making clear that we ourselves are capable of misrepresenting God every day. People in such faiths need to know that God is on their side, that He does not need to be bought or persuaded by ritual acts. In other words, religious criticism is only appropriate when it comes from a heart of love that can see the value God sees in other people.

As we await the end, what should be our attitude towards Christians in other denominations?

It is helpful to recognize that many Catholics, Muslims and others love God deeply and seek to please Him in every way possible. We need to approach such people with the understanding that the line between good and evil is NOT between “us” and “them,” it runs right down the middle of all of our hearts (1 Tim. 1:15). When we take on an attitude of moral superiority, we may unwittingly convince the very people we are trying to persuade that God is not with us. On the other hand, people are drawn to those who are authentically aware of their own failings and shortcomings. It is from a position of love and humility that confrontation can most often succeed in winning another.