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The 70th Week of Daniel (Chapters 6-18)Overview of the 70th WeekDaniel's 70th Week
Six hundred years prior to John's vision, the prophet Daniel received a series of visions from God. In one vision, the angel Gabriel stated that there were 70 weeks (literally seventy sevens) left for the nation Israel (Daniel 9:24). Sixty-nine of those weeks would end with the coming of the Messiah (Daniel 9:25). The Messiah would be cut off and the prince to come would then destroy Jerusalem and the temple (Daniel 9:26). The fulfillment of those prophecies took place with the coming of Jesus and the destruction of Jerusalem at the hand of the Romans in AD 70. However, the rest of the prophecy, which are the events which will take place in the 70 th week are yet to occur. In Daniel 9:27, there is a “70 th week,” or 7 more years left for Israel. This period begins with a covenant between Israel and a ruler arising from the Roman Empire. Midway into this period, the covenant is broken, and the ruler ends all sacrifices and establishes an abomination in the temple. This ruler is found also in Daniel 7:23-27, and is described as a beast with ten horns who will blaspheme God and persecute the saints for a period of 3½ years. In Daniel 11:36-12:13 this ruler is mentioned again, and is described as one who is blasphemous and arrogant (11:36), will persecute God's people, and occupy the nation of Israel (11:41) for 3½ years. At the end of the 7 years, he will be destroyed and God's people will be resurrected (12:2) and will rest in an everlasting kingdom (12:11-13). The events of Daniel have direct correlation to the book of Revelation. The connections between these two books are the chronological indicators “42 months,” “1,260 days”, and the phrase “time, times and half-a-time,” found in Revelation 11, 12 and 13. From these markers we are able to tie the events of Revelation 6-18 to the timing within Daniel's 70 th week. Sequence of the JudgmentsRevelation 6-18 is structured around the disclosure of 3 sets of 7 judgments against the earth: 7 judgments contained in 7 seals on a scroll, 7 judgments contained in 7 trumpets blown by angels, and 7 judgments contained in 7 bowls poured out upon the earth. The structure of these judgments, however, is greatly debated. Some suggest these judgments are “three differing but partially synchronous periods.” [1] That is, the judgments are not sequential, with the trumpets strictly following the seals and the bowls strictly following the trumpets, but overlapping, with each set finally ending at the second coming of the Lord. The similarity in the events of each judgment gives some credibility to this viewpoint. For example, both the sixth seal and the fourth trumpet speak of great astronomical events, such as the darkening of the sun, moon and stars. [2] If the judgments overlap, the fourth trumpet may be a further development of the same events described in the sixth seal. However, a more natural understanding of the structure of the judgments is that latter sets of judgments are contained in the last judgment of the previous set. That is, the seven trumpet judgments are contained in the seventh seal, and the seven bowls are contained in the seventh trumpet. [3]It is not so much that the trumpets follow the seals, but that they are contained within the final seal. Walvoord quotes W. G. Scroggie's explanation of this structure, saying the trumpets “do not follow, but are the seventh seal.” [4] The weakness in this more sequential structure is the long sections within Revelation which don't seem to fit within the judgment sets. However, according to Thomas, these “interval” or “parenthetical” passages provide a different perspective on the judgments immediately preceding. [5] So, the interlude of Chapter 7 discusses the disposition of saints during the seal judgments; chapters 10-15 give a broader perspective to the events of the trumpet judgments; and chapters 17-18 provide expanded detail into the bowl judgments. The Seven Seals & Interlude (6:1-17)The Seven Seals (6:1-17)The first seal is rider on a white horse who is given a crown and sets out to conquer. The second seal is the red horse of war. The remaining seals are famine, death, martyrs, and great earthquakes and astronomical events. In the Olivet discourse, Jesus describes the events leading up to the “great tribulation” as things which are merely birth pangs. These birth pangs, however, include false Messiahs (Matthew 24:5), war (24:6-7a), famines and earthquakes (24:7b). The comparison between this description of events and the first six seals is unmistakable. [6] This suggests that the first six seal judgments take place in the first half of Daniel's 70 th week, and that the remainder of the judgments take place in the last half [7]. Jesus prophesies that after these things the abomination of desolation would take place, as foretold in Daniel. We know from Daniel 9 that this is the mid-point of the 70 th week. If then, the signs foretold by Jesus do indeed correspond to the first six seal judgments, then the seals are broken in the first 42 months of the tribulation. Assuming the events of Revelation 10-15 are a fuller explanation of the time during trumpet judgments, it would follow that the trumpet and bowl judgments fall in the second half of Daniel's 70 th week. Based on the hypothesis that Jesus' “birth pang” signs in Matthew 24:4-8 correspond to the seal signs, the seals would then fall into the first half of the tribulation. Jesus' description of events after this must fall in the latter half of the 70 th week. Two of these events have corresponding items in Revelation. In Matthew 24:14 Jesus proclaims that the gospel will be preached to the whole world, perhaps referencing the angel in Revelation 14:6ff who proclaims the gospel in a loud voice to every nation. Secondly, Jesus then warns the Jews to run to the hills, which may match the flight of Israel to the wilderness in Revelation 12. The White Horse: The Anti-Christ (6:1-2)In Revelation 19, Christ comes riding on a white horse, conquering his enemies and establishing his kingdom. At the beginning of the 70 th week a false Christ comes riding on a white horse, conquering his enemies and attempting to establish his kingdom. This is the one whom Daniel describes as the “prince of the people to come” (Daniel 9:26) and the beast (Daniel 7). The Red Horse: War (6:3-4)The second horseman is the result of the conquering antichrist. The result is a bloody war which takes away the peace. The Black Horse: Famine (6:5-6)The rider of the black horse has scales in his hand, where worldwide economic disaster comes. Famine and economic collapse are the inevitable result of war. The Ashen Horse: Death (6:7-8)Between the war itself and the resulting famine, one-quarter of the world's population is killed. Martyrs (6:9-11)For the fifth seal, the scene is now moved to heaven, where underneath the altar are the souls of those who are martyred during this period. They cry out, “how long” until Jesus will finally bring judgment on those who have been persecuted. The vision reveals that the prayers of the persecuted are indeed heard by God, but the time of judgment against the enemies of Christ must wait awhile until the last martyr is killed. Earthquake, moon like blood (6:11-17)The sixth seal is a great astronomical event which results in a worldwide earthquake and large scale volcanic events. So great are these natural disasters that people call out to die rather than go through these tragedies. And yet, the people are aware that these events are the judgment of God (6:16-17). Interlude (7:1-17)John says that “after this” he saw four angels. That does not necessarily mean that the events of chapter 7 took place after the first six seals, but that he saw these things next. Instead, chapter 7 appears to be looking first back during the time of the first six seals (7:1-8) and the looking forward to the time after the end of the 70 th week (7:9-17). The 144,000 (7:1-8)God seals 144,000 Jews, 12,000 from each tribe, to serve as his witnesses during the tribulation. These witnesses need to be sealed in order to endure the judgments which God has begun to unleash upon the earth. These 144,000 will serve to bring many people during the tribulation to faith in Jesus. As Daniel has described the 70 th week as a week remaining for the nation of Israel, it seems that God is using now the Jewish people rather than the church as his primary agent during this period. If that is the case, where is the church during this period? According to the pre-tribulationalist, the church has been taken to heaven before this judgment. According to the post-tribulationalist, the distinction between the church and Israel are blurred together during this time, in much the same way as they were blurred during the early days of the church. Scene in Heaven: The Multitude (7:9-17)While the Jews may be God's chosen agents at this time, God's program of salvation during this time is universal. After these things, John sees a vision of heaven again, where a multitude of people from every nation and every language stand before the Lamb, clothed in white (signifying righteousness), with palm branches, crying out loudly, “Salvation belongs to God who sits on the throne and to the Lamb.” John wonders who these people are. An elder informs him that these are the multitudes who have come out of the great tribulation and have been washed by the blood f the lamb. No longer do they suffer from hunger, thirst or exposure, but they now serve God day and night, as God wipes away their tears. While this vision is specifically about those who have come out of the tribulation, it is an encouragement for persecuted believers of all time. Those who die for their faith will find salvation, healing and service to God in heaven. He will wipe away the tears and will satisfy them so they will no longer hunger or thirst. The Seven Trumpets & Interludes (8:1-14:20)The First Six Trumpets (8:1-9:21)The seventh seal is broken in chapter 8:1, and after 30 minutes of silence, seven angels come on the scene with seven trumpets. Note that the praise of the multitude also stops for 30 minutes, for the weight of the coming judgment is so great as to silence even the multitudes and the angels from their worship of God. The seventh seal are the seven trumpet judgments, which most likely take place during the second-half of Daniel's 70 th week. Many of these judgments correlate to the plagues on Egypt during the time of the Exodus. Hail & Fire (8:1-7)The first trumpet is hail and fire, mixed with blood, which destroys one-third of the earth's capacity to grow things. During the Exodus, hail and fire plagued Egypt (Exodus 9:25). Mountain into sea (8:8-9)The second trumpet is something like a mountain being cast into the sea, destroying one-third of the ocean's sea life. In Exodus 7:20-21, Moses turned the waters of Egypt to blood so that the water became undrinkable and the fish in the water were killed. Star in fresh Water (8:10-11)The third trumpet is some astronomical event which caused one-third of the fresh water to be undrinkable. One-third Luminaries darkened (8:12-13)The fourth trumpet results in the sun, moon and stars being darkened by one-third. While the text does not describe how this happens, for all three to be darkened, it is likely this is some atmospheric event which blocks light from reaching the earth. Darkness was also a plague against Egypt (Exodus 10:22)
Before the last three trumpet judgments, an eagle flies between heaven and earth to announce “woe, woe, woe” to those on the earth because to the enormity of the final three trumpet judgments. There are three woes given for three remaining trumpet judgments. Locusts from the pit (9:1-12)A star falls from heaven, and a key is given to him to release from the bottomless pit an army of locusts. The star is often symbolic of angels (see Revelation 1:12), and this star is personal (“He opened”). Furthermore, Isaiah 14:12 describes Satan as a star of the morning who has fallen from heaven. In Luke 8:31, Jesus casts a legion of demons out of a man. The demons ask that Jesus not throw them into the abyss, but allow them to possess a herd of swine. It seems from this, that the “abyss” is a prison where the worst demons are kept so they cannot torture people. However, it seems that with the fifth trumpet is that Satan is allowed to unlock a prison in which the worst demons are kept. However, limitations are placed on these demons. God does not permit them to destroy the vegetation (which is the normal destruction of a locust), nor are they to hurt the 144,000. Furthermore, they cannot kill any humans; only torture them for five months. The result is that most people would rather die than face the torture of the locusts. John describes the appearance of these locust/demons from their head to their tales... These demons also have a leader, whose name is Abaddon in Hebrew and Apollyn in Greek. They are allowed to torture humanity for five months. Note, the locusts were another of the plagues of Egypt (Exodus 10:12) 200 million horsemen (9:13-21)The sixth trumpet (and second woe) is the release of four angels, who would kill one-third of humanity. These demonic angels have been prepared for this exact moment. With these four angels release comes also an army of 200 million horsemen. Commentaries differ as to who these horsemen are. Some see them as human armies, where John is using figurative language to try to describe modern implements of war. These human armies are symbolically led by four angelic figures. However, in light of the locusts in the previous trumpet judgment, these could also be a literal army of demons led by the four angels prepared for this moment. Whatever the meaning of this army, the result is that one-third of humanity is destroyed at the hand of this army. Remember that one-fourth has already been destroyed in the fifth seal judgment. This means that at this point, half the human population has been decimated. Nonetheless, even with this severe punishment, the rest of humanity refuses to repent, and they continued in their worship of the demons and idols (9:20) and they continued to practice their wicked acts (9:21). John Eats the Book (10:1-11)At the end of the sixth trumpet, an angel comes to John. The angel reveals seven more judgments, symbolized in seven thunder claps. However, John is prevented from revealing the contents of the seven thunder judgments (10:4). Then the angel swears that there will be no further delay in God's judgment (10:7), for the seventh trumpet is coming. John then is given a little book to eat. As John ate the book, it was both sweet as honey, but it also was bitter in his stomach. The judgment of God is bitter-sweet. For the persecuted, there is a hope in knowing that God will bring judgment on those who persecute us. However, as we watch the judgment unfold, it makes us sick to our stomach. Ministry of the Two Witnesses (11:1-14)Location of the Witnesses: The Temple (1:1-2)In chapter 11, John is given a measuring rod and is told to measure the temple of God. However, in verse 2 he is told not to measure the outer court for “it has been given to the nations, and they will tread underfoot the holy city for forty-two months.” Forty-two months is equivalent to 3½ years, and purposefully demonstrates a direct link to the 3½ years shown in Daniel. John is measuring an actual physical temple in the city of Jerusalem which exists during Daniel's 70 th week. Daniel 9:27 presumes that a temple exists during this week, for the sacrifices could not be stopped if there were not temple in which to stop those sacrifices. A physical temple exists, and John is called to measure it. Some interpreters believe the temple is symbol of the church. [8] However, as the church consists of both Jews and Gentiles, so if the temple is a symbol of the church, why are Gentiles segregated out of the inner sanctuary of the temple? [9] Furthermore, if the temple is the church, who do the worshippers represent and what is on the altar? While the existence of the temple is literal, John's measuring is a symbolic act showing ownership. [10] The inner court belongs to God, but the outer court belongs to the Gentile nations. Furthermore, the entire city of Jerusalem is under Gentile control, reminding us that Jesus' stated in Matthew 24 that these would still be the “times of the Gentiles.” [11] Timing of the Witnesses (11:3)Following the measuring of the temple, we are introduced to two witnesses who prophesy for 1,260 days, or 3½ years (11:3). This is most likely the second 3½ years of Daniel's 70 th week. Character of the Witnesses (11:4-6)These witnesses wear sack cloth and have the power to protect themselves by spewing fire from their mouths (11:5). The witnesses can stop the rain for 3½ years and have the power to turn water into blood (11:6). These are obvious allusions to Elijah, who prevented rain from falling in Israel for 3½ years, and Moses who turned the Nile to blood in Exodus. Some interpreters have conjectured that these two witnesses are the reincarnated Elijah and Moses. [12] Elijah never died but was caught up in a whirlwind to heaven (2 Kings 2:11), and there is uncertainty about the disposition of Moses' dead body (Exodus 34:6, Jude 9), suggesting to some that they must return to earth to face death. This is probably reading more into the passage than is necessary, although the tie to Israel's two most powerful prophets certainly demonstrates the type of power these witnesses will possess. Death of the Witnesses (11:7-10)When their ministry is complete, the beast (referring to the antichrist found in chapter 13) will kill them (11:7) and leave their bodies lying in the streets of Jerusalem (“where also their Lord was crucified” – 11:8). For 3½ days (note the connection to the 3½ years of their ministry) people from all the earth rejoice and send each other gifts to celebrate their death (11:9-10), for they tormented the people, not just with drought, but with their message of repentance. The Resurrection of the Witnesses (11:11-14)As the whole world watches, God raises the two witnesses from the dead and catches them up to heaven (11:11-12). This is followed by a great earthquake in Jerusalem where one-tenth of the population of the city is killed. The remaining nine-tenths of the city were terrified and attributed the earthquake and the resurrection to God (11:13). This does not mean that they repented, but only that they gave credit for these amazing events to God. The Seventh Trumpet (11:15-19)Following this event, comes the third woe (11:14), which is also the seventh trumpet (11:15). The final trumpet is the return of Christ. Finally, the kingdom of the world becomes the kingdom of Jesus. For this, the 24 elders worship God and give thanks (11:16-17). For all these years the nations have rage against the saints, but now judgment has been poured out against them and now the kingdom is coming and all the saints will reign with Christ (11:18). The heavenly temple is opened and there appears a great clap of thunder, an earthquake and a great hailstorm as Jesus is about ready to be revealed (11:19). These final natural disasters will take place right before Jesus return as the final warning that the time to repent is about to be complete. These events will be revealed more fully as the seven bowl judgments in chapter 16. But before we see this main event take place, John takes three chapters to explain some of the key characters in the book:
Israel and Satan (12:1-17)Timing of the EventsIn chapter 12, John has a vision of a pregnant woman with a crown of 12 stars and a red dragon with 7 heads and 10 horns. The woman gives birth to a boy who is to rule all nations, and is caught up to God and His throne. The dragon sought to persecute the child, but He is caught up to God and His throne. So the dragon turns to persecuting the woman and her “other children.” But she is given the wings of an eagle and flies to the wilderness, where she is protected and nourished by God for 1,260 days (12:6) and for a time, times, and half a time (12:14). These two measurements are a deliberate reference to Daniel's 3½ years. Identification of the CharactersNearly all commentators recognize the child in this passage as Jesus Christ. The right to rule the nations “with a rod of iron,” and his ascension to His throne with God are clear indication that this child is a symbol of Christ. There is some debate over the identity of the woman, however. Some have believed her to be Mary, the mother of Jesus. This seems unlikely given that there is nowhere else in scripture where Mary is shown to have been persecuted or is in need of divine protection. Others identify the woman with the church. However, Jesus was not born of the church. The woman most likely represents Israel, the nation which birthed Christ. Israel is connected to the symbolism of the sun and moon (12:1) in Genesis 37:9-11, and the crown of 12 stars is likely a reference to the 12 tribes of Israel [13]. This chapter provides perspective to the trumpet judgments and to explain why Israel is being persecuted in the midst of these judgments. [14] God needs to protect the nation in order to have a remnant left to enter the Millennial kingdom at the end of the 7 years. [15] Those who are protected in this period would be those who endure Daniel's 1,335 days and receive the blessing of the rest in the kingdom [16]. The dragon with seven heads and ten horns is most likely Satan. He is described as having taken one-third of the stars (a symbol of angels). He attempts to devour Christ at his first advent, but since he was unsuccessful, he persecutes Israel instead during the 70 th week. The Angelic War (12:7-12)The dragon and his angels fighting against Michael and his angels. There is a connection between this battle between Michael and the dragon (12:7ff) with Michael's protection of Israel in the latter half of Daniel's 70 th week (Daniel 12:10) [17]. Satan's equal in the angelic world is Michael, not Jesus, and certainly not God the Father. Often God and Satan are seen as two opposites with good and evil in cosmic balance. But scripture makes it clear that Satan is a whole order of magnitude below God, and his battle is against another archangel, not Christ. At the end of the battle, there is no longer a place for him in heaven, and he is thrown down to the earth. Because these events take place in the tribulation, this is not a reference to Satan's original sin and his ejection from heaven. Instead, throughout scripture we have seen Satan's role as the accuser of the saints has afforded him some access to God in heaven (see Job 1). But now Satan can no longer accuse the saints (12:10), for they have overcome because of the blood of the lamb (12:11). But what is a great victory for the saints is now a woe for those on the earth (12:12), for now Satan knows he has only 3½ years left before his ultimate defeat (12:12b), and he will take it out on those on the earth. Persecution of the Saints (12:13-17)The persecution is most intense against Israel (12:13), but God protects them with by delivering them on the wings of an eagle to the wilderness (12:14). When Satan is frustrated in his efforts to persecute Israel, he then turns his attention to “the rest of her children,” namely those saints outside of the nation of Israel (12:17). The Beast (13:1-18)Identification of the Beast (13:1-3a)The dragon in chapter 12 then stands on the seashore and watches as a beast arises out of the sea. The beast had 7 heads, 10 horns and 10 crowns, and appeared like a leopard, a bear, and a lion. The dragon gave authority to the beast and the beast spoke arrogant words of blasphemy for a period of 42 months. The description of the beast is a composite of all four of the beasts Daniel saw in his vision in Daniel 7. In addition, the blasphemy, arrogance and persecution of the saints described in Daniel 7 are identical to the descriptions in Revelation 13. The final proof that these two visions are looking at the same being is the connection between Daniel's “time, times and half a time,” in Daniel 7:25 with the 42 months in Revelation 13:5. The beast has been in power since at least the beginning of the 70 th week (Daniel 9:27), but his Satanic authority appears to be confined to the latter half of that week [18]. This corresponds with the great blasphemies and persecutions found in the latter half of the tribulation in Daniel. The beast is not Satan himself, but Satan's agent on the earth. He is the antichrist, or the “fake Christ.” Just as the true Christ is sent by God to reign on the earth, so Satan lifts up the antichrist to reign. Just as the true Christ died and rose from the dead, so the antichrist receive a fatal wound and is healed (13:3, 11, 14). Because the beast comes as a “fake” Christ, he will probably not be evident at first as the messenger of Satan. It is for this reason the Jesus, in the Olivet discourse gives a warning that “many will come in my name” (Matthew 24:4). Very likely many will be deceived into seeing this beast as the true Christ. Authority of the Beast (13:3b-10)The beast will have influence and authority over the entire world (13:3b), and the world will worship him (13:4). But the beast will speak great words of arrogance and blasphemy (13:5-6). He will make war with the saints (13:7), for they will refuse to worship him (13:8). The Beast's False Prophet (13:11-15)Also arising at this time is another beast whose role is to make everyone worship the first beast (13:11-12). He performs great signs, such as causing fire to fall from heaven (13:13), and so convinces everyone to worship the image of the beast (13:14). He has the authority to make these images of the beast come to life (13:15). The rise of the false prophet reveals the last member of the unholy Trinity. Just as God is three persons, so Satan attempts to mimic the roles of the trinity. Satan is the anti-father, the beast is the antichrist and the false prophet is the anti-spirit [19]. The false prophet's role is that of the Spirit. The Holy Spirit is the power behind the miracles and wonders which Jesus and his follower perform, just as the false prophet performs miracles and wonders. The Holy Spirit points us to Christ. The false prophet points us to the antichrist. The Mark of the Beast (13:16-17)This false prophet requires that everyone, young and old, rich and poor, to receive the mark of the beast on their right hand or forehead. If you don't have the mark, then you can not engage in any economic activity. There is great conjecture as to what this mark is, from some kind of tattoo to an embedded computer chip which serves as a sub dermal debit card. Such conjecture misses the point of the passage. The mark of the beast is a sealing or marking in the same vein as the mark or seal of the Holy Spirit. Just at the Spirit seals and marks those who belong to Christ (Ephesians 1:13), so the false prophet seals and marks those who belong to the antichrist. The Number of the Beast (13:18)The number of the beast is revealed as 666. To understand this number requires wisdom and understanding. There is again much conjecture as to the significance or identification of this number. Most likely, the number is a numeric code known as gematria. Like Latin, Greek and Hebrew use letters as numeric symbols. Just as in Roman numerals I=1, V=5, X=10, so in Hebrew the letter aleph=1, bet=2, gimel=3, etc. This was the standardized way people wrote numbers. The gematria was a well established use of this numeric where a numbers related to the various letters in the word would be added up, resulting in a numeric code for words. The Hebrew gematria was frequently used in the Hebrew Talmud. Using this code, many different names have been suggested as the code for 666. Most likely, however, this code is a reference to Emperor Nero [20]. If you take the Hebrew form of the words Nero Caesar, they add up to 666. Furthermore, there is a manuscript variance in this passage which shows the number to be 616 rather than 666. If one uses the Latin form of Nero rather than the Hebrew form, it adds up to 616, suggesting that at least one scribe understood this number to add up to Nero, but didn't understand the Hebrew grammar which necessitated the addition of the Hebrew letter nun to the end of a name. Nun is the number used for fifty. However, we must not become too confident in this identification, for two generations after the apostle John, Irenaeus states that the identification of the beasts name is unknown and is not intended to be known (see footnote 1, page 3). The preterists use the identification of Nero as the beast as evidence that John was writing about events in his own time. However, while Nero was certainly one who comes in the spirit of the antichrist, there appears in history a number of people who seem to exhibit the spirit of the antichrist. Even in our father's generation, there were many who were certain Hitler was the antichrist (and there was even some creative gematria used to make his name fit the number 666). Some biblical scholars have suggested that Satan always has a man ready to take the role of the antichrist, because Satan does not know when the end times will be [21]. Nonetheless, the antichrist will be one who comes in the spirit of Nero and who persecutes the saints in the vein of Nero. The 144,000 (14:1-5)The third group from the 70 th week, who are explained in more detail, are the 144,000 witnesses. These witnesses were first introduced in chapter 7 as Jews from all 12 tribes of Israel. In contrast to the mark of the beast, these 144,000 are marked on the forehead with the name of Christ and the name of God. They were alone given a song to sing (14:3) in praise of God. They are celibate, were without lies, and were blameless. The Announcements from Heaven (14:6-20)Following the further identification of the 144,000, there are several announcements made by seven angels:
The Seven Bowls & Interludes (15:1-18:24)The Seven Bowls (15:1-21)The last seven judgments are about to be poured out. Here in chapter 15 they are called seven plagues, and they are the last of the judgments before the wrath of God is finished and Christ returns (15:1). But first, those who were martyred sang a song of victory over the beast. This is described as the song of Moses and the song of the lamb (15:3). Following the song, the seven angels holding seven bowls containing seven plagues come on the scene as the temple of the Lord fills with smoke (15:5-8). Sores (16:1-2)Those who have the mark of the beast are plagued with sores. This is a real physical ailment. Sea to blood (16:3)Everything in the sea dies. Previously one-third of the oceans were rendered uninhabitable. Now the rest of the oceans are destroyed. Rivers to blood (16:4-7)Previously one-third of the fresh water became undrinkable. Now all the fresh water is undrinkable, having been turned to blood. The angel says this is a just judgment, for the world had spilled the blood of the martyrs, so it is appropriate for the water to be turned to blood. Scorching sun (16:8-9)With no drinking water left, God turns up the thermostat and removes protection from the sun. Yet even in the midst of this judgment, people refuse to repent and they blaspheme God. Beast kingdom darkened (16:10-11)The kingdom of the beast becomes darkened. Yet the people, still with their sores, do not repent, but continue in their blasphemy. Euphrates dry (16:12-16)The Euphrates River dries up so that the kings of the east may cross as part of the coming great battle of Armageddon. Here, the whole world will gather together an army to fight against the Lord. Destruction of Babylon (16:17-21)The seventh bowl is a great earthquake unlike any ever encountered on the earth. Each of the sets of seven judgments ends with an earthquake (8:5, 11:19). This gives credence to the interpretive idea that the seventh judgments all end simultaneously at this moment. The progression and pace of the judgment is increasingly frequent as God “turns up the heat” the closer we get to the main event. As we near the coming of Christ, however, we see three great events take place as part of the final judgment:
And yet, at the end, people continue to blaspheme God because of the severity of the judgment.
With the end of the judgments, we now await the climax of the book. The Revelation of Jesus Christ is about to take place. All of heaven is anticipating this moment. Back in Revelation 11:15-19 we see this anticipation in the elders as they worship God: We give thanks, O Lord God, the Almighty, who are and who were, because You have taken your great power and have begun to reign. And the nations were enraged, and Your wrath came, and the time came for the dead to be judged, and the time to reward Your bond-servants the prophets and the saints and those who fear Your name, the small and the great, and to destroy those who destroy the earth. Footnotes
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