Revelation 16 presents the seven bowls of judgment where God is seen as pouring out His judgment upon the Roman Empire as punishment for its sin against Christians. This chapter records what he’s pouring out of the bowls which contained God’s wrath. They are similar to the plagues that came upon Egypt.
We have envisioned the same events here that are symbolised in the seven seals and the seven trumpets, but with more intensity. As the bowls are poured out, an angel acknowledges that God is just in his execution of judgment. In short, Revelation 16 describes how God, through natural means, punished Rome for its sins.
John now hears a voice from the temple, which is God’s voice, Revelation 15:8, giving a command to the seven angels, and as we see throughout this chapter, the angels obey. The number seven represents completeness.
Coffman, in his commentary, says the following.
‘The Greek indicates that these come one after the other in rapid succession. Just like that! When the judgment (or hardening) finally comes, it comes in a hurry.’
The first bowl of wrath was poured out upon the earth; in other words, it was poured out upon the Roman Empire. It affected only those who bore the mark of the beast and worshipped Domitian. This plague paralleled the boil plague of Egypt in the days of Moses and caused grievous sores, Exodus 9:8-12.
Barclay, in his commentary, says the following concerning the ‘sores’.
‘The word is the same as is used to describe the boils and the sores in the plague in Egypt, Exodus 9:8-11; the pains which will follow disobedience to God, Deuteronomy 28:35; the sores of the tortured Job, Job 2:7.’
Note that the angel knew who would receive this plague because they had the mark of the beast and worshipped its image, Revelation 13:16-17.
Immediately following the first plague, the second angel poured out the second bowl of wrath upon the sea. The imagery paralleled the plague of Egypt, where the Nile was turned to blood, Exodus 7:20-21. This isn’t to be taken literally, as God promised to protect the Christians who made their livelihood from the sea from His wrath.
What was intended here was to illustrate that God would use the natural calamities of the sea to orchestrate, in part, the downfall of Rome. Keep in mind that a significant portion of Rome’s power lay in its trade expansion through conquering territories. Major trade routes to the east were achieved by sea travel. Closing these would seriously cripple Rome’s ability to pursue trade in this and other directions.
The third angel now poured out the third bowl of wrath on the freshwater. During this event, a voice was heard that proclaimed God’s righteousness in this act. The Roman Empire slaughtered so many Christians that they literally made their blood flow like water. It could be said that they drank the blood of the Christians.
This bowl of wrath surely gave comfort to the Christians who had seen their blood spilt mercilessly. God is assuring the Christians that the Roman Empire will drink the blood they shed, Galatians 6:7-8. God’s final words of judgment to Edom speak similarly of them suffering equally for what they had inflicted, Obadiah 15-16.
Morris, in his commentary, says the following.
‘The pouring out of the bowls is not a series of arbitrary actions, but a solemn judgment.’
Coffman, in his commentary, says the following.
‘The only way in which such wicked men can be contained and corrected by God is in removing the restraints, giving them up, Romans 1:24 / Romans 1:26 / Romans 1:28, and throwing the derail switch at the head of the canyon.’
The fourth angel poured out the fourth bowl of wrath, and it was emptied out upon the sun, which then sent out scorching rays to burn the wicked. Those upon whom the rays fell were so hardened in their hearts that they refused to see this as an act of divine retribution and added blasphemy to their already sin-cursed lives.
John gives credit to God for having power over the plagues that were coming. The Christians to whom this was written were told that God is in charge of what’s going on. Of significance is the wording, ‘they refused to repent and glorify him’. This reveals that the oppressors were given the chance to repent.
This should bring great comfort to those who believe they have gone too far and can never repent and come back to God. Even after all the horrible things done to the Christians, the people of the Roman Empire were given an opportunity to avoid God’s eternal wrath, which is far more severe and lasting than His wrath executed on earth.
We can see God’s long-suffering and patience at work here in His efforts to reach those who worshipped under the beast and to present them with every opportunity to avoid His eternal wrath. This calls to mind God’s reluctance to destroy Nineveh when He sent Jonah to preach to them in hopes of converting them from their evil ways.
The subjects of the beast, Rome, had so taken in his spirit and absorbed his characteristics that instead of repenting and turning to God, they rebelled against God’s efforts to turn them, hardened their hearts just like Pharaoh and rebelled against His efforts to soften them. Even the scorching heat of God’s wrath unleashed with the sun could not mellow their rebellious hearts; it hardened them.
Barclay, in his commentary, says the following.
‘In Revelation 16:9 / Revelation 16:11, and Revelation 16:21, we have a kind of refrain which runs through this chapter. The men on whom these terrors fell cursed God, but they did not repent, impervious alike to the goodness and to the severity of God, Romans 11:22. It is the picture of men who had no doubt of the existence of God and even saw his hand in events–and who still went their own way.’
The fourth bowl completes the first section of plagues involving the earth, sea, waters, and the sun.
The fifth angel now pours out the fifth bowl of wrath, being poured out on the throne of the beast, Domitian, and his entire kingdom is darkened. This imagery brings to mind the plague of darkness which God struck Egypt with, Exodus 10:21-23 and is reflective of Psalms 69:23-24.
Beginning at the throne, the kingdom is darkened so that the eyes of the leaders lose their ability to see how their kingdom needs to be managed, Matthew 6:23. They are turning a blind eye to the priorities of managing a worldwide empire and turning them instead to the inner pleasures of wicked debauchery.
They feel secure in their power, so they become blind to the needs of the empire. The Roman Empire is by no means the only power on earth that came to demise because of this.
The Romans who are faithful to the Empire and its emperor worship see it happening, they are in anguish over it, yet in their stubborn pride, they continue to refuse to accept that this internally evil system of government cannot possibly be worthy of their worship so ‘they refused to repent of what they had done,’ rather choosing to blame and blaspheme the one to whom they should have turned, Romans 1:21-25.
The sixth angel now pours out the sixth bowl of wrath, which was said to be poured out directly on the Euphrates River, causing it to dry up, Exodus 14:21-22 / Joshua 3:15-17 / Isaiah 11:15 / Isaiah 44:27-28 / Isaiah 50:2 / Isaiah 51:10.
The Euphrates River formed the eastern boundary of the Roman Empire. Beyond the river was the Parthian nation, which had been in rebellion against the empire throughout its existence.
Dummelow, in his commentary, says the following.
‘Their evil influence is shown under the figure of frogs, because it was by producing frogs that the magicians deceived Pharaoh, Exodus 8:7.’
Notice the dragon, which is the devil, Revelation 12:9, the beast, which is Rome, Revelation 11:7, and the false prophet, which is Rome and her rulers, Revelation 19:20, will do anything they can to survive, Revelation 16:13-14.
Barclay, in his commentary, says the following concerning Revelation 16:13-14.
‘In the Greek, there is a kind of play on words. The unclean spirits came out of the mouths of the evil forces. The mouth is the organ of speech, and speech is one of the most influential forces in the world. Now the word for spirit is pneuma, which is also the word for breath. To say, therefore, that an evil spirit came out of a man’s mouth is the same as to say that an evil breath came out of his mouth.’
Kercheville, in his commentary, says the following.
‘The unclean spirits remind us of the deceptive nature of the dragon, the beast, and the false prophet. The unclean spirits also remind us of their immorality through their paganism, idol worship, and Caesar worship. These three are full of uncleanness. The imagery of demons (unclean spirits) is used in the New Testament to speak of idolatrous worship, 1 Corinthians 10:20-21.’
Notice it is Jesus who declares, He comes like a thief, Revelation 1:7, that is, unexpected, and He declares a blessing on those who stay awake, remain clothed, Revelation 16:15 / Romans 8:31.
Bruce, in his commentary, says the following concerning Revelation 16:15.
‘According to the Mishna, the captains of the temple in Jerusalem went their rounds of the precincts at night, and if a member of the temple police was caught asleep at his post, his clothes were taken off and burned, and he was sent away naked in disgrace.’
The ancient city of Babylon was finally destroyed in 539 B.C. when the Persians diverted the Euphrates River and entered the city underneath its protective walls, Jeremiah 50:38 / Jeremiah 51:36. That historical event formed the imagery that the Christians used to identify the overthrow of God’s enemies.
Again, this imagery is used to conceal the real meaning from the Roman authorities. The drying up of the Euphrates signified to the oppressed Christians that the Roman Empire was now vulnerable to external invasion by the Parthian kings. History tells us that the external invasion did indeed occur, after which, the mighty Roman Empire was reduced to a declining world power.
Here we read of a great battle occurring, the battle of Armageddon. Today, we hear so much about Armageddon and how it is some type of future battle in which God and His saints will war against the ungodly, eventually be victorious, and then reign for a thousand years in a utopian state here on Earth.
But at this point, let us remember some of the key points we discussed previously. Revelation is a symbolic book; a real battle isn’t being depicted in this symbolic book.
Remember, too, that the book speaks of things that will ‘soon take place’, Revelation 1:1 / Revelation 22:6. These were things that were ‘near’, Revelation 1:3 / Revelation 22:10.
Whatever battle is going to occur will take place during the time period of the people who were reading the Book of Revelation. In any time of international unrest, uncertainty or conflict, there have been those who have raised the age-old spectre of ‘Armageddon’.
Not so very long ago, the word frequently appeared in the literature of the Watchtower magazine of the self-styled ‘Jehovah’s Witnesses’ as they attempted to arrest people’s attention and scare them into professing some sort of religious belief. Furthermore, the very word ‘Armageddon’ has become something of a byword; a synonym used to describe any cataclysmic event, whether real or imaginary.
But what do the scriptures really tell us about ‘Armageddon’? Does the word, indeed, warn us of a mighty battle that will bring our world to an end? Does ’Armageddon’ really relate to a conflict, either literal or figurative, in Revelation 16, where the word occurs?
The explanations and theories which have been proposed in attempts to explain ‘Armageddon’ are like the demons in the demoniac of Gadara, their name is ‘Legion’.
Some expositors have boldly claimed that it represents ‘the last great conflict between East and West’. Others explain it as ‘the great universal conflict before the return of Christ’. And others describe it as the conflict involving ‘all the nations against the church’.
But do the Scriptures, really, speak of a mighty, literal battle in which huge armies will take to the field and fight, employing all the sophisticated weapons of modern warfare?
I think we should bear in mind, whenever we read the ‘Revelation’ in which this ‘conflict’ is said to be described. It is the most figurative and symbolic Book in the Scriptures. Remember, also, that every single figure, symbol, or illustration that we find in the Book comes from elsewhere in the scriptures.
In other words, and this is of crucial importance, not one symbol or illustration used in the ‘Revelation’ comes from outside of the Bible itself. This means the Bible is our only source of reliable information, and that to understand the term ‘Armageddon’, it is essential to begin in the Old Testament scriptures for guidance and enlightenment.
Before we do this, let us notice one more vital fact, namely, that the chapter already referred to, Revelation 16, contains the one and only reference to ‘Armageddon’ found in the entire Bible. Revelation 16:14 is described as ‘the war of the great day of God, the Almighty’, and in Revelation 16:16, this day is given the name ‘Armageddon’.
So, Armageddon is God’s Day! And this is hinted at again in Revelation 19:19-21, where it is described in terms that remind us of Ezekiel 39:19. Please look closely at the actual word. ‘Ar’, or ‘Har’ Mageddon?
The first two letters, ‘Ar’, mean ‘city’, so ‘Armageddon’ indicates the ‘City’ of Megiddo. When the word begins with ‘Har’, because ‘har’ means ‘hill’, ‘Harmageddon’ describes the ‘Hill’ on which the city of Megiddo was built.
And, when these two words are used symbolically, they remind us of the fact that. Just as there are, in world history, names of physical locations that tell dramatic stories, cities such as ‘Masada’, and places such as ‘The Alamo’, ‘Waterloo’, ‘Trafalgar’, etc., the name ‘Armageddon’ reminds us of a great or special event.
About sixty miles north of Jerusalem, there is a valley about ten miles long, stretching from the River Jordan to the Coast and enclosed by mountains at one end. This valley has several names. It’s called the ‘Plain of Jezreel’, but Bible maps will also use the name ‘The Valley of Megiddo’, the valley which is famous in the Old Testament as the site of some of the bloodiest battles in Israel’s history.
Harmageddon, the Hill of Megiddo, is still there. It’s the hill upon which are the ruins of ‘Armageddon’, the City of Megiddo, which is the ancient city that was formerly a Canaanite stronghold.
We must note the significance of the ‘Armageddon’ area. A brief examination of the Old Testament will reveal how significant this place was in those days. Judges 5 tells us that it was here that Barak defeated the Canaanites, Judges 5:19.
Judges 7 records that it was here that Gideon fought against the Midianites. 2 Samuel 1 tells us that Saul and Jonathan died in this area. 2 Kings 23:29 reports that the good King Josiah also died here, when he intervened in a battle with which he really shouldn’t have become involved.
Here, too, King Ahaziah was killed by Jehu. In a word, the Valley of Megiddo was renowned as the location of great battles and terrible conflicts, so it came to symbolise conflict.
Let’s look at the events described in Judges 4. Jabin, king of the Canaanites, had oppressed Israel for twenty years, and the reason for his apparent superiority and invincibility was the fact that his army commander, Sisera, had at his disposal nine hundred war chariots that supported his army. And what weapons did the Israelites have? None! Not a sword, shield, or spear! Judges 5:8.
This is because the Canaanites had followed the example of the Moabites before them, who, having conquered the Israelites, had disarmed them. They had stripped them of their weapons, a course of action that was the usual practice in those days, designed to make rebellion impossible.
In 1 Samuel 13:19, we are told that there was ‘no smith in Israel’. At that time, the Philistines, who were oppressing the Israelites, didn’t allow them to work in metal, because they didn’t want them to be able to make weapons for themselves.
Indeed, there was even a time when Israel’s farmers had to go to the Philistines and pay to have their tools sharpened because the Philistines had obtained the secret of iron smelting.
This explains why Judges 3:16 records that Ehud ‘made himself a sword’, an act which, under normal circumstances, would hardly have been regarded as a startling event!
And Judges 3:31 tells us that Shamgar fought the Philistines armed only with ‘an ox-goad’, a stick with a point on the end! It is, therefore, not surprising that, when Sisera’s army attacked the Israelites, they turned and fled. So, what followed? Judges 4.
In the mountains, there lived a woman named Deborah, a prophetess, to whom the Israelites turned for advice. She stated plainly, ‘You are not able to deal with this enemy. But God is!’ For this is the day when YAHVEH will deliver Sisera into your hands. Has not YAHVEH gone up before you?’
The two armies faced each other: the mighty army of the Canaanites and the unarmed men of Israel. They met in the Valley of Megiddo, and the seemingly impossible happened!
The Canaanites were defeated, not by Israel, but by God. In Judges 5, we read Deborah’s song of victory, in which she makes it very clear that God Himself fought for His people, Judges 5:20.
This is the first Bible reference to ‘Megiddo’, and it’s a story that reveals that, when the need of His people was greatest, and His time was right, God Himself defeated their enemy, without His people lifting a finger to defend themselves.
Consequently, whenever the ancient Israelites and the Jews in later years heard the word ‘Armageddon’, far from striking fear into their hearts, it was a word of comfort and encouragement, just as in New Testament times, the word ‘Maranatha’ became a word of comfort for Christians.
Therefore, when, in Revelation 16:18, where ‘Harmageddon’ appears again, God is telling the Christians that opposition raised against His people and His cause will meet with the same overwhelming defeat that was inflicted on Sisera. It will be God’s Day and His conflict once again! God Himself will inflict the final defeat on evil!
This means that the word ‘Armageddon’ found only in Revelation 16, has nothing to do with a mighty, literal, physical conflict, nor should Christians be afraid of the word. The reference should be seen properly as God’s assurance that the victory lies with His cause and His people because His great purpose must be accomplished.
How can these references to Armageddon possibly relate to a literal, great, world-conflict? Remember that the Valley of Megiddo is very small in a very small country.
I suggest, therefore, that common sense should tell us that the idea of a literal battle, involving modern armies with modern weapons, fighting in a real geographical location such as the Valley of Megiddo, is nothing short of ridiculous.
The scene is symbolic, and it declares that, although the church may experience difficult times as she faces persecution and false doctrine, her final victory is guaranteed.
Not because she becomes numerically or politically or financially strong, or strong in any other conceivable way, but because this is God’s War and God’s Victory. If you know this, you will realise that whatever the future holds in store for the world, the church has nothing to fear, because her future is secure.
The seventh angel now pours out the seventh bowl upon the air, symbolising the complete retribution of God through the use of natural elements, earth, water, fire, the sun, and air. The previous natural disturbances were not as severe as the ones after the outpouring of the seventh bowl.
The flashes of lightning, rumblings, thunder and the earthquake, Revelation 16:18, all speak of God’s judgment, Revelation 4:5 / Revelation 8:5 / Revelation 11:19.
There can be no doubt that there is a great deal of figurative language used here, and so it would be in that God is describing the downfall of the Roman Empire and must protect the Christians from added persecutions by concealing the real message from the Roman authorities.
A clue to the figurative significance of the outpouring of the final bowl of wrath on the air may be found in Ephesians 2:2. The prince of the powers of the air spoken of by Paul is undoubtedly Satan.
In view of the gathering forces for the upcoming battle of Har-Mageddon mentioned earlier, it’s reasonable to conclude that the final bowl of wrath will be poured out directly on the ‘ruler of the kingdom of the air’, or the powers of Satan.
The fifth bowl was poured out on the throne of the beast, the sixth bowl opened the way for invasion from hostile countries, followed by a gathering of forces by the allies of Satan to his evil cause, followed then by the outpouring of God’s wrath upon the entire sphere of Satan’s operation. Air would be an appropriate symbol representing the prevailing influence surrounding the Roman Empire.
Thus, the course of the Empire, which was evil to the core, characterised by lives of trespass and sin, ruled by Satan, prince of the powers of the air, who controlled his subjects by a spirit of rebellion and disobedience to God, is now going to be brought under divine judgment.
With the pouring of the seventh bowl, the Christians are again reminded that the forces of evil cannot win the battle. With the outpouring of this last bowl of wrath, we are told that thunder and lightning from heaven and an earthquake unlike any other, shake the earth, all of which are manifestations of divine retribution.
The city of Rome is divided into three parts, Revelation 16:19. The number three is the divine number, which symbolises God’s involvement in the overthrow of the city. When this final action is finished, God’s wrath on the beast and the false prophet is complete.
Barclay, in his commentary, says the following.
‘The great Babylon, that is Rome, is split into three. Rome had thought that she could do as she liked with impunity–but now her sin was remembered, and her fate was on the way. The mills of God may grind slowly, but in the end, there is no escape for sin.’
It did no good for Rome to rally help from other nations, for God would destroy Rome regardless of any help Satan may recruit, Revelation 16:19. There were no islands left and no mountains, Revelation 16:20, simply because God shook them out of existence, Psalm 18:7-15 / Psalm 97:4-5 / Micah 1:2-4 / Nahum 1:5.
Notice the size of the hailstones that fell on the people, ‘a hundred pounds’, Revelation 16:21. They had no chance of surviving this; no wonder they cursed God. This again reminds us of what happened in Egypt, Exodus 9:22-26.
Coffman, in his commentary, says the following.
‘How strange is the thought that hardened sinners will not stop their blasphemy even in the judgment. How could it be supposed that the Father will accommodate to that type of persistent wickedness in any other manner than that of the final and complete destruction of it?’
The seven bowls of wrath represented three things that historian Edward Gibbons attributed to the ultimate fall of the Imperial Roman Empire: 1. Natural calamity. 2. Internal rottenness, and 3. External invasion. All three of these were works of God that ultimately caused the doom of the Roman Empire. The vision of the bowls of wrath was designed to set forth the assurance of the ultimate triumph of righteousness over any and all evil that may be hurled at it.
The message to the Christians of the day was that God is ruling, and they must persevere and keep themselves in righteousness and in so doing, they will achieve the ultimate victory. The message for us is the same: God cares for us, and as long as we live in righteousness, we too can triumph over any evil which can be hurled at us.