Sermon Tone Analysis

Introduction:

We are at the end of an interlude that began back in chapter 12 and which will conclude here in chapter 15.

During that interlude, we were introduced to seven major characters who participated in seven sub-scenes.

In the first three sub-scenes in chapters 12 and 13, we saw Satan at work, doing much of his damage through his agents, the Antichrist and the false prophet.

Then in chapters 14 and 15, we have four more sub-scenes in which God is at work, much of that work also being carried out by His agents, like the 144,000 and His angels.

The final sub-scene, the one we’ll look at this morning, sets the stage for the events that will result in God’s wrath being poured out on His enemies in order to prepare the way for the earthly reign of Jesus at His return.

One thing that we have seen often throughout this section is that the events portrayed in this interlude do not occur in chronological order.

In fact, the events in this section range all the way from the fall of Satan to the horrific bloodshed of the Battle of Armageddon which occurs at the return of Jesus.

It is likely that the harvests that we saw last week at the end of chapter 14 occur after the pouring out of the seven bowls of God’s wrath, the event that is introduced by the passage we’ll look at this morning.

Transition:

Revelation 15 introduces the bowl judgments of chapter 16, the third and final series of seven judgments (1st series: seals in chs.

6–7, second series: trumpets in 8-11).

Our little chapter this morning contains “bookends” at the beginning and the end being the seven angels with seven plagues completing the wrath of God.

Scripture Reading:

Revelation 15

The sandwiching of the celebration song between the introduction to the bowl judgments in v.1 and the inauguration of those plagues in vv.5–8 imply that these two realities should be interpreted together.

In other words, the saints’ suffering provides the reason for, and their celebration offers the response to, these coming worst judgments.

In addition, both the trumpet and the bowl judgments have opening passages (8:2–6 and 15:1–8) that link God’s justice with the prayers of his people.

Transition:

There are some intense things happening in this shortest chapter of the book of Revelation.

It is interesting how sometimes the greatest things come in the smallest passages.

Through a literary technique, the expression “I saw/looked” (eidon) divides the passage into three parts: the introduction (15:1), the celebration of God’s people (15:2–4), and the seven angels receiving the bowls of wrath (15:5–8)—so lets go through John’s outline of what he saw together:

I.

The Greatest Sign (15:1)

Now for the third time, John sees a sign in heaven (the 1st “great sign” was at the beginning of this third interlude with the woman in 12:1 and then “another sign” of the dragon in 12:3).

This “great and marvelous” sign consists of the seven bowl judgments, which complete the wrath of God.

“which are the last”

These are the “last” plagues-- they complete God’s warnings to an unrepentant world; all that remains is the final judgment.

They are also the third set of seven judgments, thereby signaling the completion of God’s wrath.

As with the seals (5:1–2) and the trumpets (8:2), the bowl judgments are also introduced with a heavenly scene, showing that these earthly disasters have been “determined by God’s sovereign vindication of his saints.”

In keeping with the previous exodus-like comparisons from the earlier judgments, people respond to these judgments in a manner similar to Pharaoh: they refuse to repent and curse God instead (16:9, 11, 21).

One of the major themes of Revelation is that of this future, better exodus.

The exodus was the greatest saving act of God in the Old Testament as he rescued his people from slavery in Egypt, judged their enemies, consecrated them as his own people, and led them to the promised land.

So powerful was Israel’s experience of redemption through the exodus that it became the primary example for how God would offer final and ultimate salvation.

Jesus becomes the Passover Lamb of God (just as the passover in Exodus) as his cross/resurrection parallels the exodus event itself.

Just as God poured out plagues of judgment on Pharaoh and his army, so he is faithful to judge the enemies of his people and vindicate our suffering.

While they are protected spiritually in the wilderness, their journey is not without trials and tribulations.

They anticipate their arrival in their new home, where God will dwell among them (does this sound familiar - new heaven and new earth?).

“for with them the wrath of God is finished”

Just as with the Exodus, having been safely delivered to this new promised land, they will sing a new song celebrating God’s faithfulness, covenant love, and sovereign majesty!

We find the answer to “How long?”

Illustration:

In the story of Job, we find a man asking the questions we hear and ask ourselves.

He looks around at the world he has suddenly inherited—children killed, treasures stolen, health lost—and does not understand.

He cries out.

And in the end, God does not answer his basic question, “Why?”

Instead, God says, the question is “Who?”

In other words, “Who do you trust?

Who will you trust?

Who should you trust?”

As believers living in a broken world, we cry with the saints in heaven, “How long, O Lord?” When we come before him in worship, we remember, “This is the one in whom we trust!”

There is a day coming

Transition:

This is indeed the greatest sign!

And this calls for a celebration:

II.

The Greatest Celebration (15:2–4)

In preparation for the seven last plagues that will complete the wrath of God, John reminds his audience that these judgments are not the whole story of what God is up to.

He is not only Judge but also “King of the nations” (15:3, see below), and we are offered a brief glimpse of the future for his victorious, multinational people.

“sea of glass mingled with fire”

In Ch 4, the “sea of glass, clear as crystal” symbolized God’s holiness and majesty, while the fiery sea here seems to signify God’s judgment.

“standing beside the sea of glass with harps of God in their hands”

The saints are portrayed as standing on (epi) the sea holding harps provided by God, two indications of their victory over evil.

They have conquered, or overcome (nikaō, see 2:1–7; 12:11; 17:14), everything the dragon has thrown at them: the beast, its image, and the number of its name (13:1–2, 14, 17–18).

They have persevered through the challenges spelled out in the messages to the seven churches, chiefly the pressure to engage in immorality and idolatry in order to preserve their reputation, income, or life.

Through it all, they have remained faithful to Jesus and his revealed will.

They now celebrate with the song of Moses and the Lamb, one song rather than two, since the Lamb’s song fulfills Moses’s song inasmuch as the final, eschatological exodus fulfills the original deliverance from Egypt.

God’s triumph over Pharaoh and his army foreshadows his triumph over the dragon and his army of demons.

This song is rooted in the celebration of Exodus 15 (also Deut.

32).

"Great and amazing are your deeds”

(note the “great and amazing sign” of the last plagues in 15:1)

The actual content of the song highlights God’s actions and character and the worshipful response of his people.

The first half features a description of God’s actions and ways, followed by titles reflecting his attributes— this song’s lyrics are from Old Testament passages:

Great and amazing are your deeds, [Ps.

86:10]

“Just and true are your ways”, [Deut.

32:4; Ps. 145:17]

In the context, God’s deeds relate primarily to the judgment of his enemies and the salvation of his people.

His actions are miraculous, awe-inspiring, and mighty enough to judge and save, and they are carried out in a way that is righteous and faithful.

In contrast, the dragon’s deeds are limited, and his ways are deceitful and manipulative.

What God does flows from who he is: the sovereign, all-powerful, faithful ruler of the universe (as reflected in the titles).

“King of the nations”

The second half begins with two rhetorical questions joined as one, followed by three explanations (all begin with “for”—hoti in Greek):

“Who will not fear you, Lord and glorify your name?” [Jer.

10:7]

“For you alone are holy.[For]

All nations will come and worship you, for your righteous acts have been revealed.”

Ps. 86:8–10

This last part of the song celebrates God’s uniqueness among the gods.

Because there is no God like our God, who alone is holy and righteous and who alone is worthy of glory and reverence, people from all nations will join in the worship!

Transition:

We have great reasons to celebrate the greatest sign!

BUT we must sober up to the reality that this is centered around The Greatest Wrath:

III.

The Greatest Wrath (15:5–8)

Now the scene shifts from heavenly celebration back to the great and marvelous sign of verse 1. John sees the temple in heaven open up to reveal the seven angels with the seven last plagues:

The temple is defined as the “tabernacle of the covenant law” (NIV) or “testimony” (HCSB), recalling the tabernacle that accompanied Israel in its wilderness journey and the tablets of stone that contained the Ten Commandments placed in the ark of the covenant.

The judgments to come are linked to God’s faithfulness to keep his covenant, including the deliverance of his people from their enemies.

The shining linen and golden sashes worn by the angels reflect their priestly & royal roles as representatives of Christ in carrying out these judgments.

“one of the four living creatures”

The living creatures are an exalted order of angels who surround God’s throne (4:6; 5:6, 8, 11; 7:11; 14:3), lead in heavenly worship (4:8–9; 5:8, 14; 7:11; 14:3; 19:4), and play a role in executing judgment (6:1–7; 15:7).

“seven golden bowls”