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Revelation 15:2 says, “And I saw as it were a glassy sea mingled with fire, and those who had come off victorious from the beast and from his image and from the number of his name, standing on the glassy sea, having harps of God.” We may call those mentioned here the late overcomers, the believers who pass through most of the great tribulation and who overcome Antichrist and his worship. These are those referred to in Rev. 14:12-13, who will be martyred under the persecution of Antichrist, then resurrected to reign with Christ in the millennium (Rev. 20:4).
The late overcomers will overcome the beast, his image, and the number of his name. Although they are slain by Antichrist, in the eyes of God they are victorious. Because they will overcome at a later time, we speak of them as the late overcomers.
Verse 2 says that the late overcomers stand on the glassy sea. This firstly signifies that they have been resurrected from the dead.
Secondly, it signifies that the late overcomers have been raptured to the heavens. In 4:6 there were no people standing on the glassy sea, but the late overcomers will stand there after they have been raptured to the heavens.
In verse 2 the apostle John “saw as it were a glassy sea mingled with fire.” The fact that the late overcomers stand upon the glassy sea also indicates that they are above all the judgments of God, which have nothing to do with them.
This glassy sea is not of water, but of fire. According to the Bible, God exercises His judgment over the rebellious earth, angels, and mankind first by means of water and then fire. After God judged the rebellious angels and the earth with water, this judging water became the sea. The lake of fire will be the consummation of all the fires used by God to judge the rebellious things. Thus, the two means used by God to exercise judgment, water and fire, will be mingled together, firstly as the glassy sea and finally as the lake of fire. The glassy sea, the precursor of the lake of fire, will develop into the lake of fire.
Since the deluge, God, in accordance with His promise not to judge the earth and living creatures again with water (Gen. 9:15), always exercises His judgment upon man with fire (Gen. 19:24; Lev. 10:2; Num. 11:1; 16:35; Dan. 7:11; Rev. 14:11; 18:8; 19:20; 20:9-10; 21:8). God’s throne of judgment is like the fiery flame out of which a fiery stream issues (Dan. 7:9-10). The flame of God’s judging fire sweeps all negative things in the entire universe into this glassy sea, which eventually becomes the lake of fire (20:14), the aggregate of all God’s fiery judgment.
The late overcomers will have harps of God. They will not have any earthly musical instruments. God will prepare these harps for them that they might praise Him.
Verse 3 says that the late overcomers “sing the song of Moses, the slave of God, and the song of the Lamb.” The song of Moses recorded in Exodus 15:1-19 praises God for victory over the forces of Pharaoh by His triumphant deliverance through the judging waters of the Red Sea. Moses and the children of Israel sang that song on the shore of the Red Sea. Now these late overcomers sing this song again on the glassy sea, indicating that they are victorious over the power of Antichrist, who is judged by God with the fire of the glassy sea (19:20). The song of Moses indicates God’s triumphant judgment over the enemy of His people, whereas the song of the Lamb indicates Christ’s redemption experienced by God’s people in the presence of their enemy. Thus, the song of Moses praises God for His judgment negatively, and the song of the Lamb praises Him for Christ’s redemption positively. The late overcomers are positioned to stand on the glassy sea because of God’s judgment over the enemy and because of Christ’s redemption of His people. In their praises to God, the late overcomers will declare to the whole universe that they are above God’s judgment on His enemies and that they have participated in the redemption of Christ. Their experience of these two things will become two kinds of songs.
As the late overcomers sing the song of Moses and the song of the Lamb, they will say, “Great and wonderful are Your works, Lord God the Almighty; righteous and true are Your ways, O King of the nations. Who will not fear, O Lord, and glorify Your name? For You alone are holy; for all the nations will come and worship before You, for Your righteous acts have been made manifest” (vv. 3-4). Here we see that the late overcomers will praise God’s works and His ways.
Many are not able to differentiate God’s works from God’s ways. God’s works are His acts, which are great in manifestation and wonderful in nature. God’s works here mainly refer to His judgment upon Antichrist. All those judgments will be great in manifestation and wonderful in nature.
God’s works are His acts, whereas God’s ways are His governing principles. Moses knew God’s ways, but the children of Israel knew only His acts (Psa. 103:7). God’s ways are righteous in His principles and true in His promises. If you know God’s ways, you do not need to wait to see His works. Although His works have not yet come, you know that they will come because you know the governing principles by which God does things. We have pointed out that God’s ways are righteous according to God’s principles. As these martyrs undergo suffering and persecution, they will know that God is righteous and that according to His governing principle of righteousness, He will intervene one day to judge Antichrist and to avenge their blood. Although this judgment has not yet come, the martyrs know God’s principle and praise Him for His ways, for His governing principles in dealing with people. These principles are also true in God’s promises. God promises His people that He will judge the evildoers, vindicate His way, and avenge the blood of His people. Because the overcomers know God’s ways, they are assured that He will do what He has promised.
In verse 4 the overcomers praise God, saying, “For You alone are holy.” The Greek word rendered holy in this verse refers to the sum of the qualities which suit the divine character and form it. Hence, “holy” refers to God’s nature, whereas “righteous” refers to His principles.
The late overcomers in Revelation 15 will be included among those who will live and reign with Christ a thousand years (20:4). Revelation 20:6 further indicates that the late overcomers will be with those who have “part in the first resurrection,” those who “shall be priests of God and of Christ and shall reign with Him a thousand years.” The late overcomers will be blessed and holy, and the second death will have no authority over them (20:6). They will be priests of God and of Christ and co-kings with Christ, reigning with Him over the nations in the coming kingdom.
In Revelation 14 and 15 we see God’s wisdom in dealing with various peoples and in caring for His people in different ways. The dead overcomers will be the man-child, the living overcomers will be the firstfruit, and those who are martyred during the great tribulation will be the late overcomers. Most of the believers who pass through the greater part of the great tribulation will be included in the harvest. After the rapture of the harvest, the Lord will still need to gather the gleanings, those who ripen after the harvest and who need more sunshine to burn them into ripeness. Finally, we have seen that the Lord will gather the grapes, the evildoers, into the winepress at the end of the great tribulation and will tread the winepress of the fury of the wrath of God.
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Now we come to the seven bowls (Rev. 16:1-21).
In 8:13 an eagle flying in mid-heaven says, “Woe, woe, woe, to those who dwell on the earth because of the remaining sounds of the trumpet of the three angels who are about to trumpet.” The three woes of the last three trumpets (Rev. 9:12; 11:14) will be the woes of the great tribulation (Matt. 24:21). The first woe is the fifth trumpet in chapter nine, and the second woe is the sixth trumpet, also in chapter nine. The third woe (Rev. 11:14), part of the negative contents of the seventh trumpet, is the seven bowls. These seven bowls are the last seven plagues (Rev. 15:1). The sixth seal plus the first four trumpets of the seventh seal may be considered as a preliminary to the great tribulation, but the great tribulation itself is composed of the fifth trumpet, the sixth trumpet, and part of the negative contents of the seventh trumpet.
The scene in heaven is revealed before the seven seals, again before the seven trumpets, and again before the seven bowls. Prior to the opening of the seven seals, we have the scene portrayed in chapters four and five. In this scene we see a throne set in heaven, One sitting on the throne, a rainbow around the throne, twenty-four elders sitting on twenty-four thrones, four living creatures, and the worthy Lion-Lamb (Rev. 4:2-8; 5:5-6). This scene indicates that God on the throne is administrating His economy through the worthy Lion-Lamb, the One who is qualified to open God’s hidden economy. The throne of God’s administration in this scene is primarily for judgment.
In Rev. 8:3-5 we have the scene in heaven prior to the sounding of the seven trumpets. In this scene all heaven becomes silent for about half an hour (Rev. 8:1). Here Christ as another Angel comes to minister as the High Priest to God by bringing the prayers of the saints to God and by adding incense to them that these prayers might be acceptable to Him. Through His incense, the saints’ prayers become a sweet savor to God and bring in His judgment upon the earth. This scene reveals that God is about to answer the saints’ prayers, offered by Christ and with Christ, by the judgments of the seven trumpets.
In Rev. 15:5-8 we have the scene in heaven before the outpouring of the seven bowls. By this time many things have transpired: the sixth seal, the first six trumpets, and even a portion of the seventh trumpet. Now is the time for the fury of God to be finished (Rev. 15:1). The fury of God mentioned in Rev. 15:1, 7 and Rev. 16:1 indicates that God is angry with His enemy, especially with Antichrist and his kingdom. Although God has executed a great portion of His judgment and has accomplished nearly everything He must do, His fury has not yet been exhausted. The fury of His wrath remains to be poured out. Before this takes place, however, another scene in heaven is revealed. Now we need to consider the aspects of this scene.
Revelation 15:5 says, “And after these things I saw, and the temple of the tabernacle of the testimony in heaven was opened.” It is somewhat difficult to understand the phrase “the temple of the tabernacle of the testimony” because historically the tabernacle preceded the temple and was replaced by it. Actually, the tabernacle and the temple are one. The Greek word for temple, naos, does not mean the general temple, but the inner temple, the Holy of Holies. Hence, the temple of the tabernacle means the Holy of Holies of the tabernacle. The tabernacle in the Old Testament was composed of the Holy Place and the inner part, the Holy of Holies. The temple in this verse is the inner part of the temple, the Holy of Holies, where the ark is. The testimony is the law of God which testifies God and which was put into the ark (Exo. 25:16). Because the ark was put in the tabernacle, the tabernacle was called the tabernacle of the testimony. Here we see that the temple of the tabernacle of the testimony in heaven was opened. It is no longer hidden, but unveiled for all the universe to see.
Verse 5 is the continuation of 11:19 and must be understood in relation to it. Revelation 11:19 says, “And the temple of God which is in heaven was opened, and the ark of His covenant was seen in His temple.” The throne with the rainbow in 4:2-3 is the center of all the judgment executed over the earth in chapters six through eleven, on the negative side; whereas the temple with the ark is the center of all God’s accomplishments in the universe carried out in chapters twelve through twenty-two, on the positive side. Hence, in the first section of the book of Revelation, chapters one through eleven, the center of the revelation is the throne with the rainbow. In the second section, chapters twelve through twenty-two, the center of the revelation is no longer the throne with the rainbow, but the temple with the ark.
The throne with the rainbow is mainly for God’s judgment on the earth, but the temple with the ark is mainly for God’s building to express Himself. In other words, the temple and the ark are for God’s testimony.
God’s testimony is God’s expression of Himself through His building. At the end of chapter eleven there is a great earthquake, probably the greatest earthquake in history. But at the end of the second section there is the New Jerusalem, which is God’s building, God’s expression, and God’s testimony. The entire New Jerusalem is the Holy of Holies. This city will be a cube twelve thousand stadia (approximately thirteen hundred miles, about the distance from Los Angeles to Dallas) in length, width, and height (21:16). This is the enlarged temple, the issue of the last eleven chapters of the book of Revelation. The first eleven chapters consummate with a great earthquake, and the last eleven chapters consummate with the New Jerusalem. What a contrast!
The earthquake at the end of chapter eleven comes from the throne with the rainbow. Although God will cause this tremendous earthquake, He will not destroy all mankind. Rather, the rainbow encompassing the throne reminds Him of His covenant. This rainbow is Christ. In 10:1 we are told that another strong Angel, who is Christ, will come down out of heaven clothed with a cloud and with a rainbow upon His head. Christ is the universal rainbow. As God in His fury is carrying out His judgment upon rebellious mankind, Christ in the cloud will be the rainbow to remind God of His covenant with Noah. It seems that, as the rainbow, the Lord Jesus will say, “God, I agree with Your righteous fury, but I remind You of Your faithfulness. You cannot forget the covenant You made with Noah. I am the rainbow in the cloud.” Eventually, God’s judgment, carried out with the remembrance of the rainbow, will spare those who become the “sheep” of Matthew 25, who will be the nations in the millennial kingdom. If it were not for this rainbow, none would survive to be the nations in the coming kingdom.
The temple with the ark is God’s expression with God’s Christ. The temple is God’s dwelling, God’s expression, and the ark is Christ as God’s testimony. Because the last eleven chapters of Revelation are for God’s expression and His Christ, the center of this section is God’s temple and God’s ark. Ultimately, the New Jerusalem will be the enlarged temple, and in it will be the ark, Christ, as the Lamb. Therefore, as the issue of God’s acts in chapters twelve through twenty-two, we see the eternal temple with the eternal ark.
In order to know the book of Revelation, we must have such an all-inclusive view. Only by having this view do we know where we are. The woman and the man-child are necessary for God’s temple and God’s ark. The bright woman is for the New Jerusalem. Eventually, that city will be the woman, for, as a city-woman, she will be the wife of the Lamb (21:9-10).
God will also use the dragon negatively to accomplish His purpose. When He has no further use for Satan, He will be ready to say, “Satan, go to the lake of fire.” God is great and He is sovereign. This book reveals that Satan is wholly in the hands of God. Do not think that it is unfair of God to use Satan. God is more fair, much fairer than you are. Who can presume to argue with Him? In Romans 9:20 and 21 Paul said, “But, O man, who are you that replies against God? Shall the thing formed say to him who formed it, Why did you make me thus? Or has not the potter authority over the clay, out of the same lump to make one vessel to honor and another to dishonor?” If you would dare to argue with God, He might reply, “I am the Maker, and you are the clay. Don’t you know that I have the authority to make anything I please? I have the power to make of you anything I want. Who are you to argue with Me?” God is sovereign. After reading the book of Revelation again and again, I can only say, “O God, I worship You for Your sovereignty. I worship You that You have chosen me to be one of Your children and even to be one of Your servants.” Oh, how we all must worship Him!
Verse 6 says, “And the seven angels who had the seven plagues came out of the temple, clothed in pure bright linen, and girded around the breasts with golden girdles.” The seven angels are clothed like priests (Ezek. 44:17), not like soldiers. According to my opinion, the angels who are to pour out the seven bowls should be clothed in military uniforms. The fact that they are clothed in priests’ garments is very significant. This indicates that the outpouring of the seven bowls by the seven angels is the response to the praises of the late overcomers on the glassy sea mingled with fire. The late overcomers standing on the glassy sea will worship God with their praises. At that time, prayer will be over and praise will have begun. In the fifth seal we saw the cry, the prayer, of the martyred saints (6:9-11). But there is no cry or prayer in chapter fifteen; instead, there are praises. The late overcomers do not pray, saying, “O Lord, Antichrist has persecuted and martyred us. Now, You must come in to avenge our blood and to destroy his kingdom.” Instead of praying in this way, the late overcomers praise God. Immediately after the record of their praises, there is the unveiling of the scene in heaven before the outpouring of the seven bowls. Out of the temple of the tabernacle of the testimony in heaven come the seven angels with the seven plagues. These angels are not dressed as soldiers, but as priests who come to fulfill their ministry. It is no longer merely a matter of judgment, for here judgment is mingled with the accomplishment of God’s economy so that God may have His expression.
At this point we need to pay close attention to 16:17. This verse says, “And the seventh poured out his bowl upon the air; and a loud voice came out of the temple from the throne, saying, It is done.” Notice that in this verse two things are mingled — the temple and the throne. It is difficult to understand the grammatical construction of this verse. What does it mean to say that a voice came “out of the temple from the throne”? We have seen that God’s acts in the first section of this book come out of the throne and that His acts in the second section proceed from the temple. The book of Revelation firstly shows that the center of God’s judgment is the throne and then that the center of God’s testimony is the temple. In this verse the throne and the temple are combined. Now God’s judgment is mingled with God’s expression, with God’s testimony. In other words, God’s testimony comes out of God’s judgment, and God’s judgment is for God’s testimony. The temple comes out of the throne, and the throne is for the temple.
This principle is applicable to us today. If we would be for God’s temple, God’s expression, we must be judged. The central principle of the first eleven chapters of Revelation must be applied in our daily life, in our public life, and in our church life. How many things in us still need to be judged! There are many “scorpions,” “snakes,” and “frogs” in our lives. Many “scorpions” are still creeping in our family life and married life, and some “frogs” are still plaguing the church life. All these “scorpions” and “frogs” must be judged. The issue of this judgment will be the testimony “out of the temple from the throne.”
We have pointed out that the seven angels with the seven bowls are not soldiers, but priests, and that their outpouring of the seven bowls is in response to the praising of the late overcomers. God responds to the praising of the late overcomers, not just from the throne, but also from within the temple. This means that God’s answer is not merely for judgment, but even the more for His testimony and for His expression, His temple. Because the seven angels with the seven bowls are not merely for God’s judgment, but especially for God’s testimony, they come out of the temple. They do not proceed just from the throne of judgment, but also out of the temple for God’s expression. After the last bowl has been poured out, every negative thing will have been eradicated. Immediately after that, the Bride appears (19:7-9).
Chapter nineteen is the continuation of chapter sixteen. Chapters seventeen and eighteen are inserted to give further details regarding the two aspects of Babylon, religious Babylon and material Babylon. However, chapter nineteen is the actual continuation of the outpouring of the bowls in chapter sixteen. This is a further indication that the seven bowls are not simply for judgment from the throne, but even the more for God’s testimony out of His temple. This is the meaning of the phrase “out of the temple from the throne.”
Verse 7 says, “And one of the four living creatures gave to the seven angels seven golden bowls full of the fury of God, who lives forever and ever.” The seven bowls given by one of the four living creatures are full of the fury of God. The bowls, being small, signify limitation. Although the last seven plagues are the ultimate fury of God, His fury is nonetheless limited; otherwise, the entire earth and all its inhabitants would be destroyed. For the fulfillment of His eternal purpose, God still exercises limitations in His ultimate fury in judgment upon the earth. This outpouring of God’s wrath is extremely serious, but it is still limited. God is merciful. The beast, his citizens, and his entire kingdom deserve to be utterly destroyed without limitation, but God still limits the outpouring of His wrath to a small scale. Thank the Lord for this!
Verse 8 says, “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 should be finished.” This means that no one can enter the temple to pray to appease the fury of God until it is fully poured out upon the rebellious people instigated by Satan and influenced by Antichrist.
