Revelation 16:1-11 - Homiletics

The first five bowls.

While we by no means follow the historical interpreters of this book in the attempt to identify any chronological sequence of actual events with the seven seals, trumpets, and bowls, respectively, yet (as is well pointed out by Professor Godet £ ) there is undoubtedly a moral progression indicated. The seal points out an event concealed as yet, but foreseen by God. The trumpet points out an event announced as forthcoming. The bowl points out the event in actual execution. We have studied the ground plan of the Apocalypse with reference to the seals and trumpets; we now witness the pouring out of the bowls, i.e. the carrying out of the great judgments on the foes of God and of his Church, which in anticipation had been forecast already. The seven seals set before us the kind of events which were to be looked for—victory, war, famine, pestilence, martyrdom, convulsion; then the end. The seven trumpets have pointed out the sphere over which the several judgments shall fall which are to bring about the end. These correspond almost precisely with the seven bowls; thus confirming the impression that between trumpets and bowls there is the distinction between announcement and effect.

The trumpets follow thus in order:

1. Earth, Revelation 8:7

2. Sea, Revelation 8:8

3. Waters, Revelation 8:10 , Revelation 8:11

4. Sun, Revelation 8:12

5. Smoke out of the abyss, Revelation 9:1-11

6. The great river, Revelation 9:13-21

7. The issue, Revelation 11:15-18

The bowls follow thus:

1. Earth, Revelation 16:2

2. Sea, Revelation 16:3

3. Waters, Revelation 16:4-7

4. Sun, Revelation 16:8 , Revelation 16:9

5. Throne of the beast, Revelation 16:10 , Revelation 16:11

6. The great river, Revelation 16:12-16

7. "It is done!" Revelation 16:17-21

There is one feature common to all the bowls—they are "the bowls of the wrath of God." By "the wrath of God" we understand nothing like revenge, malice, or vindictiveness; but that pure and holy indignation against sin, which is a necessity of nature in a Being of perfect love. As, however, we have so frequently found the scenes of the Old Testament furnishing material for the gorgeous imagery of this book, so it is here. The student can scarcely help noticing the similarity in the effect of the bowls with that of the plagues of Egypt. Thus they one and all seem to say, as the Lord once "put a difference between the Egyptians and Israel," so it will be again. The first deliverance was from the hosts of Egypt. The second was from the hosts of hell, when Jesus died. The third shall be the final one—from the hosts of earth and hell, when the Lord shall appear in his glory! While we reverently refrain from attempting an interpretation in detail of the effects of the pouring out of the several bowls, we can as little refrain from pointing out the manifold distinctive features of them, as illustrating permanent truths concerning the government of God.

I. ERE THE END COMETH , GOD 'S JUDGMENTS OF WRATH WILL BE POURED OUT UPON THE WORLD . Our Lord, in his sermon on the mount, as well as in iris parables, teaches us that up to the time of the end there will be impenitent men; and that the clashing of good with evil will go on to the time of the great harvest day. The Old Testament prophets indicate the same, and they repeatedly declare that on the wicked the wrath of God will fall. The Lord did of old "put a difference between the Egyptians and Israel;" and he will, in his own time and way, show the difference between the Church and the world. The wicked shall be "broken to shivers."

II. GOD HATH HIS " BOWLS " IN WHICH ARE THE CONTENTS OF HIS WRATH WAITING TO BE OUTPOURED . "The 'vials' point to the metaphor in Revelation 14:10 , 'the cup of God's anger.' The 'vial' (cf. Amos 6:6 ) was the shallow 'bowl' in which they drew from the larger goblet." £ There are many weapons hidden in God's armoury, many arrows in his quiver, many forces stored up ready to be brought forth; as yet he holdeth them back. He waiteth. He is long suffering. He hath forgotten neither his promises nor his threatenings. "He waiteth to be gracious." But he will not wait always. The Lord is a jealous God, and will not suffer his people always to be discomfited.

III. THE BRINGING OUT OF THESE HIDDEN FORCES IS FORESEEN AND DETERMINED . Three truths are taught us here.

1 . That the authority to pour out the bowls comes from "the temple" ( Revelation 16:1 ). From the sanctuary. "Heaven itself."

2 . That there is an angelic ministry ready to be employed on this service ( Revelation 15:6 ). "There is nothing in prophetic imagery more striking than this picture of the seven angels issuing, in solemn procession, from the sanctuary." £

3 . The angel bands wait the word of command, "Go ye," etc. The angels of God are all ministering spirits, ascending and descending upon the Son of man.

IV. WHEN THE ANGELS OF JUDGMENT POUR OUT THE " BOWLS ," ALL NATURE MAY BE FULL OF WHIPS AND STINGS . (Cf. Revelation 14:1-4 , Revelation 14:8-11 .) Here the elements of nature, which are the conditions and media of man's comfort, are all turned into so many instruments of torture, when used in wrath. When will men learn that nature brings us joy only through the mercy of God? that it is "of the Lord's mercies we are not consumed"? How little might suffice to make life intolerable! One equivalent less of oxygen in the air, or one equivalent more, and life would he unendurable. Sooner or later God will convict ungodly men of their "hard speeches," by sore judgments.

V. THE EFFECT OF THESE JUDGMENTS ON UNGODLY MEN WILL BE TO EXCITE TO ANGER , AND NOT TO BRING TO REPENTANCE . ( Revelation 14:9 , Revelation 14:11 , "They repented not;" "They blasphemed.") Men, in their disloyalty to high Heaven, seem to think that the function of a Divine Being is just to make his creatures as comfortable as possible; as if there were no principles of righteousness for which a holy Governor should contend, and as if there were no claims on our obedience on which the great Governor ought to insist. And if he whom they have offended makes them smart, they "blaspheme"! "The foolishness of man perverteth his way, and his heart fretteth against the Lord." Note: Here is a refutation of the error that all suffering is disciplinary, and tends to improve. The vile heart of man perverts it, and makes it a means of his own hardening in sin.

VI. THE HOLY ONES SEE IN THE DIVINE RETRIBUTION A MANIFESTATION OF RIGHTEOUSNESS . In Revelation 14:5 "the angel of the waters" celebrates the righteousness of God, and in Revelation 14:7 "the altar" is said to do it; so the Revised Version reads; meaning, probably, the souls of the martyrs beneath it £ ( Revelation 6:9 ). Only those beings who are in full sympathy with the Divine righteousness and love are in a position to judge rightly of the Divine procedure. And these, whether they be the ministering angels or the once suffering saints, see in the recompenses of a holy Governor new manifestations of that rectitude which presides over all. "It is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted, rest" ( 2 Thessalonians 1:6 , 2 Thessalonians 1:7 ). There are times even now when the righteous find the sight of deeds of atrocity and wickedness more than they can bear, and they cry aloud in the language of the ninety-fourth psalm (cf. Psalms 94:1-4 ). That cry will be answered. But although in the cry there may be traces of human passion, in the answer there will be nothing contrary to perfect equity. Note:

1 . Although all Scripture points to trouble on a vastly greater scale than we as yet see it, ere the end shall come, yet on a smaller scale God's judgments are ever at work. "Though hand join in hand, the wicked shall not be unpunished." That which is a bulwark to the good is a detective to the evil.

2 . Let us not forget that the wondrous way in which the balance of nature's forces is preserved, so as to bring us life and peace and comfort, is owing, not to nature, but to God. His attempering care and constant remembrance alone preserve our souls from death, our eyes from tears, and our feet from falling. Let us, then, not look too much at, nor lean too much on, earthly comforts. If they are comforts, it is God that makes them so, and we hold them at his disposal.

3 . In our daily life we can sing of both mercy and judgment. No cup is all sweetness. A dash of bitter mingles with all. Not all bitter, lest we should pine away; not all sweet, lest we should become insensible to life's peril and responsibilities. We need the chastening reminders of our own faults and sins.

4 . We are indebted to Divine mercy even for the sanctifying effect of our trials. It is not the natural influence of trouble to improve the soul. By itself it wears, worries, vexes. We chafe against it. It galls. Only when the sanctifying grace of God works with it and by it will it mature the spirit in meekness, submission, and love. Of all things to be dreaded, the very worst evil is that of being abandoned by God to that hardness of heart which will turn even the just penalty for our sin into an occasion for fiercer revolt of the heart, and viler words on the tongue!