Bible Commentaries
Revelation 16

Verse 1

Revelation 16:1

See Revelation 15:5-8

Revelation 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.

Verses 2-11

3. THE FIRST FIVE PLAGUES DESCRIBED

Revelation 16:2-11

2 And the first went, and poured out his bowl into the earth; and it became a noisome and grievous sore upon the men that had the mark of the beast, and that worshipped his image.--This is what John saw, in the vision, but what this represents as a symbol is another thing. There is perhaps no part of Revelation for which expositors have offered more different explanations than the seven bowls of God's wrath. That they represent punishments and calamities that were to befall the papal hierarchy is generally admitted, but the difficulty comes in trying to fix upon some historical events as the fulfillment of the symbols. If we are not able definitely to locate any event that is a sure fulfillment, we will still know that the symbols have been or will be fulfilled by some such events.

The general facts about which there can be no reasonable doubt are these: (1) That a general series of calamities would befall the beast and his devotees that would culminate in his destruction. To misunderstand these or misapply the items will not change this fact. (2) These plagues were to affect directly the man of sin--the apostate church. (3) As they were to accomplish his destruction, they would naturally begin when his power was ready to wane. This would indicate that these plagues would not begin to be poured out till after the 1,260-year period had ended. The record says (Revelation 13:4-5) that authority was given unto the beast to "continue forty and two months." These facts are certainly true, and would be sufficient for practical purposes, if no effort were made to find any historical fulfillment.

A noisome and grievous sore would be a physical malady that is particularly painful and tormenting. These words, doubtless, are to be understood symbolically--that is, some calamities would fall upon men that would be as disagreeable as the physical plagues mentioned. Surely there would be more calamities befall them than just one physical disorder. But whatever punishments were visited upon them, they would be as tormenting as a burning boil. Those to be thus tormented were men who had the "mark" and "image" of the beast. As already learned, this refers to those who have received the doctrines of the apostate church and practice them. See notes on Revelation 13:15-17. Naturally this means that whatever the plagues might indicate, the events would occur in countries predominantly under the influence of Catholicism, either religiously or politically, or both. It should be remembered that this beast power was united so closely in both religious and political forms that each sustained the other and a plague upon one affected the other.

As a matter of historical fact the Roman apostate church began the loss of her universal sway over the nations about the time of the French Revolution, A.D. 1789 to 1794. Of all the conflicting views presented by expositors this appears to be the most probable, and is the view of several. Elliott (Vol. III, pp. 351-375) gives this application of the plague in detail. France, being a strong Catholic nation, was a suitable place for the events to happen. The Standard History of the World (Vol. VII, p. 3384) thus describes the unhappy state of France in this period "During the Reign of Terror, in 1793-94, unhappy France--torn by factions, rent by civil war, invaded by civil enemies, threatened by famine, suffering from bankruptcy, cursed by atheism--presented a picture beyond our powers of description."

On page 3386 it is stated that "infidelity and atheism reigned supreme," and that the leaders of the Paris Commune declared they intended "to dethrone the King of heaven as well as the monarchs of the earth." The national convention decreed "the abolition of the Christian religion in France and the substitution of the worship of reason instead."

The same authority, same page, thus states the treatment received by the Catholic Church: "Gobel, the constitutional Bishop of Paris, and several other ecclesiastics were compelled publicly to apostatize from Roman Catholic Christianity and to accept the new worship of reason. While the cathedral at Notre Dame was thus profaned by being converted into a temple of atheism, the other Catholic churches were plundered and subjected to every kind of sacrilege, and the mass vestments and church ornaments and implements were carried through the streets in blasphemous processions."

The same writer says that the Reign of Terror cost the lives of more than a million Frenchmen. If such a moral and religious ulcer in the leading Catholic nation does not fulfill the demands of John's symbolic plague, it would be difficult to find anything in history that does. It would be remarkably strange that a situation without a parallel in history for moral and religious corruption should not be made a part of the symbolic imagery depicting the rise and fall of an apostate religion. That the papacy began at that time the downgrade which will ultimately end in its destruction is most certainly true; hence, it is the most probable application for the fulfillment of the first plague.

3 And the second poured out his bowl into the sea; and it became blood as of a dead man; and every living soul died, even the things that were in the sea.--John saw the second angel pour the contents of his bowl into the sea and it turned to the color of blood, and all living creatures in the sea died. It was not the warm flowing blood of a living being, but the dark coagulated blood of the dead. Very naturally this would destroy everything in the sea or upon the sea. This was only what John saw in the vision; what the symbol represents is the difficult problem the Bible student must try to solve. We have already learned (see preliminary notes on Revelation 6:1-8) that modifying facts sometimes require certain words in a symbol to be taken literally and others figuratively. "Many waters" (Revelation 17:1) where the harlot sitteth is said in verse 15 to be "peoples, and multitudes, and nations, and tongues"; but the book nowhere gives a symbolic meaning for sea. To say it must be given the same meaning as "waters" in Revelation 17:15 is an assumption without proof. The words "earth" and "men" in the first plague (verse 2) are to be taken liter-ally; for, whatever the plague meant, it was to affect people here on earth. That is where they dwell. Some commentators have suggested different figurative meanings for the word sea; but, in harmony with the application offered for the first plague, it seems more probable that it is to be understood literally here. The meaning then will be: some great calamities would take place upon the sea which would affect the papal nations adversely, and become one of the things that would help to bring about the destruction of the apostate church. This view harmonizes with plain facts of history, even if the word sea should be given some metaphorical meaning.

Elliott's commentary (Vol. III, pp. 378-380) describes the great naval war between France and England which began in the time of the French Revolution, 1793, and lasted more than twenty years. After naming about a dozen great engagements in which France and her allies lost heavily, Elliott says "Altogether in this naval war, from its beginning in 1793 to its end in 1815, it appears from James' Naval History that there were destroyed near 200 ships of the line, between 300 and 400 frigates, and an almost incalculable number of smaller vessels of war and ships of commerce. It is most truly stated by Dr. Keith that the whole history of the world does not present such a period of naval war, destruction, and bloodshed."

Such facts surely would justify the language of the symbol: the sea "became blood as of a dead man." Sweeping the navy of papal nations from the sea in such decisive victories is fittingly described by the words, "every living soul died," of the creatures in the sea. As Mr. Barnes so often says in his commentary, if the Spirit had desired to describe these historical facts in symbols, more appropriate language could hardly have been chosen. Regardless of how the plague is to be understood, these were heavy blows against those who had the "mark of the beast."

4 And the third poured out his bowl into the rivers and the fountains of the waters; and it became blood.--It should be remembered that whatever application may be given these symbols, the plagues represent events that were to fall upon the beast power as punishments. They would have to be where obedience to papal authority was rendered, and upon the worshipers in that system. As in the first two visions, the words "earth" and "sea" probably indicate the places where those plagues would be most heavily felt, so here rivers and fountains of waters, doubtless, refer to another place where the third plague would fall. If so, then the events indicated would happen in a section where rivers abounded. The statement that the water became blood as a result shows that the plague is to be understood as referring to destructive wars. Because John saw these visions in regular order does not mean that the events signified by one had to be past before those of another could begin. Events depicted by several may have occurred at the same time in different places.

Again we refer to Elliott (Vol. III, pp. 382 to 388), who describes another series of wars from 1792-1805 which were fought in the territory of the three rivers, Rhine, Danube, Po, and their tributaries. It must be admitted that these wars were at an appropriate time, and of the right character, to be the fulfillment of the symbol. If these wars do not fulfill the requirements of the vision, then something of a similar nature would have to be located at some other time. Nothing seems more probable, and certainly this view does no violence to the symbol.

5 And I heard the angel of the waters saying, Righteous art thou, who art and who wast, thou Holy One, because thou didst thus judge:--The expression "angel of the waters" is not easy of interpretation. That angels were sometimes given power to use or control certain elements is clear from Revelation 7:1; Revelation 14:18. In the text it seems more probable that the angel referred to is the one who poured out the plague upon the waters, the thought being that the angel declared the righteousness of God in the punishments indicated by this plague. They indicated that God is a righteous Judge.

6 for they poured out the blood of saints and prophets, and blood hast thou given them to drink: they are worthy.--It is unnecessary to give any detailed account of the persecutions which the papal beast brought upon the true people of God. That this apostate church with her political power did shed the blood of saints we would know from what the angel here says, even if history recorded not a single instance. Since simple Christians and prophets (teachers of the word) had been killed, God allowed those persecutors to be given blood to drink --to suffer terrible bloodshed in the wars indicated. The angel declared that they were worthy--that is, they deserved the punishments they were getting because of their shedding the blood of saints.

7 And I heard the altar saying, Yea, O Lord God, the Almighty, true and righteous are thy judgments.--Under the fifth seal (Revelation 6:9-11) the martyrs were seen under the altar and they were crying with a great voice, asking how long till God would avenge their blood on those upon the earth. Here John hears another voice that appears to come from the altar endorsing the angel's statement that God's judgments are true and righteous. All this means that all the punishments indicated by these plagues that fell upon the apostate Roman church were a just and righteous retribution for sins against the church Christ established. It also placed the stamp of divine approval upon those who were martyrs for the word of God.

8 And the fourth poured out his bowl upon the sun; and it was given unto it to scorch men with fire.--The thing John saw was an angel pouring the contents of a bowl upon the sun which so intensified the heat that men were scorched. In the symbol the word "sun" is used literally; but in applying the symbol it must be used figuratively, for the reason that men do not live on the sun, as they do upon the earth or sea. Christ is referred to prophetically as "the sun of righteousness." (Malachi 4:2.) In a dream Joseph saw the sun, moon, and stars bowing to him. This was explained to mean his father, mother, and brethren. (Genesis 37:9-10.) As a symbol the sun represents a leader or prominent man. The simple and natural meaning of the fourth plague is that a great leader with irresistible power would bring great distress and suffering to men that might be likened to the burning rays of a scorching sun. The facts naturally indicate that he would be a military leader, and the sufferings would come through war.

According to the view taken of the preceding plagues, this one is probably another result of the French Revolution, and would naturally be expected to follow close after them. The military career of Napoleon Bonaparte came at the exact time to fulfill the requirements of this symbol. He was the most brilliant, successful, and scorching military sun the world had seen. His military talents were first recognized in 1793. After many successful invasions of other nations, he took the government of France into his own hands in 1799, becoming first consul for life. With unlimited power he became a constant menace to other nations. "Never before," says Elliott (Vol. III, p. 391), "had there been such a subversion of old dynasties, and changes in new ones, in the history of modern Europe." The nations that felt the scorching effect of his power were dominated by the papal system of religion. Surely no known historical event fits the symbol any better. It would certainly be remarkable if a career that so clearly affected the fortunes of the church would not be a subject to be depicted in a series of prophetic symbols. No other explanation seems as probable.

9 And men were 'scorched with great heat: and they blasphemed the name of God who hath the power over these plagues; and they repented not to give him glory.--Doubtless it would be impossible to learn how much suffering and bloodshed occurred in these wars. The natural effect that these calamities would have upon wicked men would be to cause them to blaspheme God for allowing such misfortunes to fall upon them. They would charge that he alone had power to bring them. If they admitted that God had power to bring the plagues, and they were suffering from them, that should have produced repentance, but it did not. This shows that those with the mark of the beast were too fully steeped in false teaching to yield; so they repented not.

10 And the fifth poured out his bowl upon the throne of the beast and his kingdom was darkened; --The preceding plagues were naturally preparatory to this one, which was a direct thrust at the very foundation of the system. The word "throne" means authority and this bowl was, therefore, intended to weaken the highest authority in the beast power. As the theory here accepted is that the beast represents the apostate or papal church, we conclude that the beast's throne means the authority of the Pope. This plague was greatly to weaken that power, but not to destroy it. That would not occur till the seventh plague had been poured out. The "man of sin" is not to be destroyed till the Lord comes. (2 Thessalonians 2:3; 2 Thessalonians 2:8.) This blow against papal authority would leave the Pope's subjects in distress and confusion, fittingly represented as spiritual darkness.

and they gnawed their tongues for pain, 11 and they blasphemed the God of heaven because of their pains and their sores; and they repented not of their works.--The words "pains" and "sores" seem to refer to the effects of the preceding plagues, indicating that this one only intensified their distress and misery already felt from plagues suffered. Gnawing their tongues signifies great suffering and deep anguish. The plague had the same effect in these particulars as the fourth had.

If no fact in history could be found to correspond with this symbol, we would know that something had occurred, and the symbol was true. That events transpired during the French Revolution and soon after it that weakened the power of Rome and strengthened Protestantism is too well known to need reciting. The language naturally implies that the fifth plague was poured out not long after the preceding ones. Elliott (Vol. III, pp. 395-408) offers the most plausible explanation. Briefly stated, he refers it to the time when the "Pope's temporal authority over the Roman state was abolished." After victories in northern Italy in 1796 and 1797, the French army under Napoleon was rushed toward Rome. The Pope (Pius VI) saved himself with a payment of some thirty million francs, and surrendered a hundred of the finest paintings and statues in the Vatican. But he lost his temporal power, was taken away as a prisoner, and soon thereafter died. In 1804 Pope Pius VII was summoned to Paris to crown Napoleon as emperor, or rather to give official sanction to his assuming the position. In 1801 Napoleon made an agreement with Pius VII by which the Roman Catholic Church was restored as the state religion of France, but Protestant worship was to be allowed. In 1809 Napoleon issued a decree, declaring the Pope's temporal authority at an end, but allowed him the Vatican and the position of spiritual head of the church. This intensely exasperated the Pope, who excommunicated Napoleon. The Pope was then taken a prisoner to France, and the states of the church annexed to that empire. These facts surely fulfill the demands of the symbol well enough to justify their acceptance as the things meant. The authority of the Roman Pontiff had been both changed and limited.

Notwithstanding these sufferings, they repented not, but still worshiped the beast. Peace was restored and the Pope returned to his place in Rome in 1815. The preceding year he issued a proclamation, declaring himself "God's Vicar on Earth." Soon after his return to Rome he refused tolerance to Protestant worship in France, and issued briefs against Bible societies, declaring the Scriptures themselves, unless accompanied with papal explanations, to be the gospel of men or the devil rather than of God. (See Elliott, Vol. III, pp. 418. 419.)

Verses 12-16

4. THE SIXTH PLAGUE DESCRIBED

Revelation 16:12-16

12 And the sixth poured out his bowl upon the great river, the river Euphrates; and the water thereof was dried up,--Expositors are divided, in the main, between two views concerning the application of this plague, both appearing probable. As both harmonize with known facts, and either might have been the thing intended, we should not be dogmatic in our assertions. One view is that it refers to the same world power that was symbolized by the sixth trumpet (Revelation 9:13-19)--the Turkish Empire from which arose Mahometanism. The probability here is in the facts that the Euphrates River is mentioned in both passages and that the "false prophet," mentioned in verse 13, presumably is Mahomet, the founder of this false system of religion. Elliott and Barnes both defend Mahomthis- view and give historical events to indicate that etanism about A.D. 1820 began a gradual loss of power, signified by the waters of the river Euphrates drying up. Probably the most plausible reason for this view is that such a great religious power as Mahometanism would hardly be left out of a system of symbols designed to portray the destinies of the church over a period when Mahometanism ruled so much of the world.

The other theory is that this plague was to affect spiritual Babylon, and this is based upon the supposed fact that the destruction of ancient Babylon furnished the imagery here. The intimation in Jeremiah 51:36 was carried out when Cyrus drained the river Euphrates and entered the city of Babylon through its bed. As Babylon in this book (Revelation 17:3-5) clearly represents the false or harlot church, the drying of the Euphrates may prefigure its gradual decline and final overthrow. In the first few words of this paragraph we have portrayed the coming of the final great struggle between sin and righteousness, error and truth, in which the right will prevail. The time covered is from the early part of the nineteenth century till the coming of Jesus.

that the way might be made ready for the kings that come from the sunrising.--Again commentators are much at variance about who the kings are and the purpose of their coming. The word "king" sometimes stands for kingdom. (see Daniel) Possibly it here means the nations east of the Euphrates. If so, the application to the Mahometan races may be correct, in which case the drying of the river may mean the gradual loss of Mahometan power and the consequent coming to the gospel by people in such countries. If applied to papal Rome, the same thing would be true. In either case any weakening of enemies of the truth will lend it strength and lead to final victory. This is a general fact regardless of any special views of the details here mentioned. That we are now in the general trend of events leading to the "war of the great day of God" is evident from this paragraph, but how long will it be till that day arrives must be left to the infinite wisdom and power of God.

13 And I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, as it were frogs:--In this vision John saw the sources from which would come the enemies of the truth that will be united against it in the final struggle. They are enemies of the truth now, but will at last unite their forces in some way in a final desperate effort to destroy Christianity. Unclean spirits are in the next verse called "spirits of demons"--that is, evil spirits. They appeared to John as frogs, for which it is not easy to give a satisfactory reason ; hence, no effort will be made here. Naturally unclean spirits would come from an evil source and operate through evil means. The dragon is called the devil (Revelation 12:9) and described as the deceiver of the whole world. Whatever means or agencies are used to propagate evil, the devil is the original source; he operates through them.

As the devil's first great persecutions against the church came through pagan Rome, the dragon here, doubtless, is a symbol for paganism, which may also be called idolatry. This would include any and all nations under the influence of idolatrous teaching. The application of the word "beast" in this verse depends upon whether or not the "false prophet" is to be identified as the second beast (Revelation 13:11-13), which we have already decided is papal Rome--the apostate church. If this identity be conceded, then "beast" in this verse must be something different from the Roman Church. Apparently nothing is left but to apply it to the political Roman Empire through which papal Rome exercised its power. If so, it would probably be the emblem for any and all corrupt political governments through which Satan can exercise his destructive power against the church. If the "false prophet" may refer to Mahomet and the system of Mahometanism, then the "beast" in this text would apply to the apostate church. Whatever may be the correct application of the three destructive forces, we are safe in saying that idolatry, corrupt political powers, and false religions in the name of Christ will be the combined forces Satan will use in his last effort to destroy Christianity. Coming from the mouths of the three indicates that these evil forces will be exercised through the teaching of false doctrines.

14 for they are spirits of demons, working signs; which go forth unto the kings of the whole world, to gather them together unto the war of the great day of God, the Almighty. --That these false religious powers would claim to perform miracles in support of their teachings is what would naturally be expected. It is plainly prophesied of the apostate church. (Revelation 13:11-13; 2 Thessalonians 2:9-12.) By means of their false doctrines the nations of the world are to be so corrupted that they will be led to fight against the truth in the last war. When this time conies, which is here called the "great day of God," his wrath against evil on this earth will be finished. (15:1.) When this time will be is known only to the Father himself. (Matthew 24:36-39.)

15 (Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.)--Suddenly or unexpectedly will the time arrive for this final blow--it will be at the coming of the Lord. Paul said "the day of the Lord so cometh as a thief in the night." (1 Thessalonians 5:2.) See also Revelation 3:3; Revelation 3:13. To watch for an event means to be constantly prepared for it. Those who are faithful till death (Matthew 24:13; Revelation 2:11) will be happy, for they will not be taken unprepared. To keep his garments is a figurative expression. It probably means that as one who puts off his garments takes the risk of having them lost, leaving him naked, so one who lays aside his righteousness will find himself exposed to shame when the Lord comes. This verse is a parenthetical expression in which saints are warned and exhorted to faithfulness.

16 And they gathered them together into the place which is called in Hebrew Har-Magedon.--This verse does not describe the war of the great day of God, but simply mentions the gathering together for it. It is entirely unnecessary to suppose that this language means that all forces of good and evil will meet at any one place to engage in a physical warfare. This is symbolic language and only indicates that in the final struggle the forces of good will prevail. At his coming Jesus will slay "with the breath of his mouth" the man of sin (2 Thessalonians 2:8), but how many or what means he will use is not revealed. He will only have to speak the word and events will transpire.

This verse mentions Har-Magedon as the place where this battle will be fought, but this is clearly a symbolic use of the term just as the final abode of the lost is called Gehenna, which literally means a valley east of Jerusalem where refuse was continually burned. Symbolically, it stands for torment and lamentation. It cannot mean that all the lost will dwell in that little place, but they will endure a continual punishment that is fitly represented by the perpetual burning in the literal Gehenna. In like manner Har-Magedon, referring to a famous battlefield where decisive victories were lost and won, figuratively describes the last decisive victory over the power of evil. The name means the mountain of Megiddo, but the battles were doubtless fought in the valley near that mountain. (2 Chronicles 35:22.) There Deborah and Barak defeated Sisera and his army (Judges 5:19), and Josiah was slain (2 Kings 23:29-30.) It was also referred to as a place of great mourning. (Zechariah 12:11.) Being such a noted place of Jewish wars, it becomes, like Marathon or Waterloo, emblematic of any decisive battlefield; hence, appropriately represents Satan's final defeat in whatever way that battle may be fought.

Verses 17-21

5. THE SEVENTH PLAGUE--THE END OF TIME

Revelation 16:17-21

17 And the seventh poured out his bowl upon the air; --Other bowls were poured out upon the earth, sea, rivers, and sun. This one upon the air may be designed to show that by affecting all major parts of the material universe the complete and final overthrow of wickedness is indicated by the plagues. In Ephesians 2:2 Satan is represented as the "prince of the powers of the air." From this some expositors conclude that Satan's defeat is the thing specifically meant. That idea, of course, is included in the other view. At any rate, this plague briefly describes the final struggle, and therefore brings the end of time. This is clearly indicated by the expression, "It is done," and the announcement in Revelation 15:1 that the seven plagues will finish the wrath of God. The language of the paragraph harmonizes with this thought.

and there came forth a great voice out of the temple, from the throne, saying, It is done:--This voice which John heard coming out of the temple and from the throne shows that it was God announcing the time of the end. It was so certain to occur that it was announced as if already done. This is an example of the past being used prophetically for the future. See Romans 4:17.

18 and there were lightnings, and voices, and thunders; and there was a great earthquake, such as was not since there were men upon the earth, so great an earthquake, so mighty.--After the great voice announced "it is done," John heard voices, thunders, and the rumblings of the earthquake which, he said, would be greater than any that had ever been before. The scene was lighted up with the flashes of lightnings. Such a commotion of natural elements would fittingly indicate the end of the material world, and symbolize the destruction of that part of the religious world under the control of Satan. The end of the world could hardly be described in more forceful words. The scene will be one to strike terror to all wicked hearts.

19 And the great city was divided into three parts, and the cities of the nations fell: and Babylon the great was remembered in the sight of God, to give unto her the cup of the wine of the fierceness of his wrath.--Babylon being mentioned in the latter part of the verse indicates that the "great city" refers to Babylon. John saw, in the vision, the city divided into three parts. Since the symbol refers to the end of the world, and consequently the destruction of spiritual Babylon also, then the three-part division of the city could hardly signify anything more than the complete destruction of the papal church, the number three indicating fullness. With this view the cities of the nations would mean all lesser religious bodies that help to make up the sum total of false doctrines. They, too, will come to an end. Ancient Babylon persecuted God's people and in turn was destroyed; so spiritual Babylon has persecuted God's church since the apostasy arose and must be destroyed. God's fierce wrath must in due time be poured out upon her.

20 And every island fled away, and the mountains were not found.--This is but a part of the picture which John saw, and graphically portrays another feature of the final change at the end of time.

21 And great hail, every stone about the weight of a talent, cometh down out of heaven upon men:--This may be said in allusion to one of the plagues in Egypt. (Exodus 9:22-26.) This indicates that the distress and torment of that day will be terrible. Hail of such size would produce great sufferings, and be terrifying in the extreme. Such undoubtedly will be the case when the awful scenes of the day of God's wrath appear.

and men blasphemed God because of the plague of the hail; for the plague thereof is exceeding great.--The wailing and blaspheming of the wicked at the judgment will do no good ; it will be too late to reform and serve God. This chapter gives this summary statement of a succession of judgments upon wickedness in general, and the apostate papal church in particular. The false religions have been weakened by the earlier plagues, but the final overthrow, briefly depicted in the paragraph, will occur at the coming of the Lord. That which has been but barely hinted at here will be more fully described in the following chapters.

LESSON 20.

THE SEVEN BOWLS OF WRATH

Read Revelation 15 and 16

1. What great and marvelous sign was seen in heaven? Ans. Revelation 15:1.

2. Who was seen standing by the sea of glass? Ans. Revelation 15:2.

3. What song did they sing? Ans. Revelation 15:3-4.

4. What was opened in heaven? Ans. Revelation 15:5.

5. Who came out from the temple? Ans. Revelation 15:6.

6. What did one of the four living creatures give to the seven angels? Ans. Revelation 15:7.

7. With what was the temple filled? Ans. Revelation 15:8.

8. What were the seven angels told to do? Ans. Revelation 16:1.

9. Tell what happened when the first bowl was poured out. Ans. Revelation 16:2.

10. How was the sea affected by the pouring out of the second vial? Ans. Revelation 16:3.

11. Into what was the third bowl poured? Ans. Revelation 16:4.

12. What did the "angel of the waters" say? Ans. Revelation 16:5-6.

13. What statement came from the altar? Ans. Revelation 16:7.

14. Tell of the pouring out of the fourth bowl. Ans. Revelation 16:8-9.

15. On what was the fifth bowl poured, and what effect did it have? Ans. Revelation 16:10-11.

16. On what was the sixth bowl poured? Ans. Revelation 16:12.

17. What came out of the mouths of the dragon, the beast and the false prophet? Ans. Revelation 16:13.

18. Who were these "spirits"? Ans. Revelation 16:14.

19. For what great battle were they preparing? Ans. Revelation 16:16.

20. What timely admonition is given here? Ans. Revelation 16:15.

21. Tell all that occurred at the pouring out of the seventh bowl of wrath. Ans. Revelation 16:17-21.