Chapter 15 serves as a bridge between chapters 14 and 16. In the sequence of visions that began at 12:1, only six have so far been given (12;1; 13:1, 11; 14:1. 6, 14). That would lead us to expect that the opening, "I saw," at 15:1 is the seventh in this series. However, the vision at 15:1 introduces us to yet another set of seven, this time seven bowls of wrath. We have already had the seven seals (6:1 – 8:5) and the seven trumpets (8:6 – 11:19) of wrath, and the section that begins chapter seems to serve both as a conclusion to the previous section which culminated at 14:20 as well as an introduction to what follows. The opening verse seems to introduce us to the section "15:5 – 16:21. and the seven bowls of judgment that follow.

Since these are last of the "sevens" in the book of Revelation, some (Futurists) see in these plagues descriptions of the final stages of history.  Some also see these seven bowls as the content of the seventh trumpet (the trumpets being an expansion of the seventh seal).  It is more likely that the order implied in this sequence of visions is the order in which John saw them and not necessarily representing an historical order in which they are fulfilled. What we have therefore in the bowls of wrath is yet another repetitive cycle of sevens, repeating and expanding upon the seven seals and seven trumpets (and possibly seven visions of chapter 12-14).  One reason why this is so is because at the end of each sequence of seven we have described for us the Day of Judgment (for the seals: 6:12-17; 8:1; for the trumpets: 11:15-19; and for the visions of chapters 12-14: 14:8-11).

An interesting and intriguing idea is to think of the word ‘last’ in 15:1 in a redemptive-historical sense: these are the last plagues as opposed to the Egyptian plagues that befell the world in the Old Testament.  Given the fact that the Egyptian plagues played such a significant backdrop in the earlier chapters of Revelation, and will do so again in the next chapter, this may well be what is intended here.

But there is another sense, too, in which these bowl visions as ‘last’ in that they portray the wrath of God with even greater intensity than has been the case thus far. Thus, "with them God’s wrath is completed."

Just as the Israelites had praised God by the Red Sea following the defeat of the Egyptians, so the saints in heaven now join together in adulation of God’s sovereignty and of Christ’s triumph over the beast.  This ‘new song’ is to be ranked alongside those already considered: 5:9ff and 14:3.  It is ‘new’ because it now includes alongside the song of Moses, the song of the Lamb.

The content of this song is worthy of some analysis.

First of all, it praises God’s "great and marvelous works" which are "just and true" (c.f. Deut 28:59-60).  Second, it praises God’s character. This is always the way of biblical worship: to begin with God and to end with God.  Worship is impoverished and becomes so much idolatry whenever God is not at the center.  But, what aspects of God’s character are singled out?

i) Sovereignty. He is "the Almighty God," "the King of the ages (possibly, ‘nations’)".  All will recognize God’s sovereignty and bow in corresponding fear.

ii) Holiness. "…you along are holy."  Holiness here is an attribute which sets God apart from the entirety of creation in the sum of his attributes. There is no one like God.

The worship of the heavenly choir reflects a theme that is often repeated in both Old and New Testament: that the nations will worship God.  In this respect it similar to those great prophecies that conclude the book of Isaiah, which speak of the nations of the world coming to bow before the Lord (c.f. Phil. 2:9-11).

The seven angels emerge from the temple dressed in priest-like garments and are given the seven bowls, symbolic of the wrath of God that is to be poured out. The judgments do not come from the angels; they are only the messengers. They bowls of wrath are given to them.  What is remarkable about this passage is the fact that not even the sinless creatures of heaven can stand in the presence of the revelation of God’s holy wrath.   The temple is filled with smoke (symbolic of God’s power and glory 15:8) and God alone is able to withstand the fury of His unmitigated wrath, which is His reflex towards sin and unholiness.

What emerges in the sequence of chapter 16 follows the same order of judgments as we have already noticed at 8:6ff. with the trumpets: judgments upon I) the earth, 2) the sea, 3), rivers, 4), the sun, 5), the realm of the wicked, 6) the Euphrates and 7) the world with the final judgment (following the same imagery of lightning, sounds, thunders, earthquake and great hail). The similarity is based upon the underlying similarity of the exodus plagues.

Like the trumpets, the bowl plagues are answers to the prayers of the martyrs in 6:9-11 for the vengeance of Almighty God upon their enemies. That such vengeance may arouse fears of injustice has already been alluded to by the reference to all of God’s ways being "just" and "true" (15:3; 16:5,7).  Like the trumpets and the seals, the bowls of judgment cover the span of time up to the second coming and the inauguration of those events which culminate in the Day of Judgment it self.  The bowls, however, appear to be more detailed than the earlier visions of wrath have been.

Following the cry from the temple, coming from God or Christ, to the angels to pour out the bowls of his wrath, a description follows of the effects of these outpourings.

The First Bowl (16:2)
   The cause of the first bowl of wrath is idolatry.  It is poured on those who have the mark of the beast and worship his image. The effects are similar to that of the sixth Egyptian plague: boils and sores (Exod. 9:9-11).

The Second Bowl (16:3)
   Like the second trumpet (8:8-9), the imagery is that off the effects of death in a watery grave. The allusion is the turning of the Nile into blood and the consequent death of the fish (Exod. 7:17-21).  But, whereas the effects of the trumpet’s judgment was partial, the effect of the bowl’s is total: "every living thing in the sea died."

The Third Bowl (16:4-7)
   Like the third trumpet (8:10-11), the third bowl is based on the Nile/blood judgment (Exod. 7:17-21).  Again, the effect of this judgment, as in the second, is total.  Charges of injustice as to these judgments are immediately met by the announcement of the "angel in charge of the waters" who declares that God is "just in these judgments" (16:5).  It is an echo of the "righteous acts" of chapter 15 (v.4).  A similar cry comes from another angel in verse 7, "Yes, Lord Almighty, true and just are your judgments."   A variation takes place in the formula ascribed to God: instead of the usual, "who was, and who is, and who is to come" (1:4, 8; 4:8; cf. 11:17) we now have, "who are, and who were, the Holy One."  It is a signal that the one "who is coming" is holy and has already begun to reveal His holiness in acts of judgment.  Once again, this third bowl is a direct answer to the prayer of the martyred saints in 6:10 for the vengeance of God as verse 6 and 7 make plain. This is a judgment upon the persecutors of God’s people. The destruction envisioned seems to involve a frenzy of persecutors fighting amongst themselves and destroying one another (16:6).

The Fourth Bowl (16:8-9)
   The fourth bowl is poured on the sun causing it to "scorch people with fire" (16:8).  Again it is the Lord who does this: it is He who "has control over these plagues" (16:9). This is the opposite of the beautiful imagery of Rev. 7:16, which promises that the sun will not smite, nor the heat destroy those who have sealed by God. It is a reminder of those words in Isaiah 49:10:

"They will neither hunger nor thirst, nor will the desert heat of the sun beat upon them."

This judgment does not bring about repentance, but a continuation of the blasphemy that had initiated it in the first place.

The Fifth Bowl (16:10-11)
   The fifth bowl is poured upon the "throne of the beast."  The very seat of his government is affected, plunging his kingdom into darkness.  It is reminiscent of the plague of darkness over Egypt.  In the Exodus story, the plague  was a direct attack upon Pharaoh who was believed to be an incarnation of the sun god, Ra. The Fifth bowl identifies God’s total sovereignty over Satan and his forces.  Again, despite the intense imagery of pain and suffering, there is no repentance (16:11).

The Sixth Bowl (16:12-16)
   The sixth bowl brings us to the battle of Armageddon (16:16). The image is introduced using language that reminds us of the drying up of Red Sea at the time of the exodus, only this time it is the river Euphrates.  Old Testament prophets had spoken of the drying of the river (Isa. 11:15; 44:27; Jer. 50:38; 51:36) and there is a fulfillment of it in the history of King Cyrus who diverted the river allowing his army to cross the river, enter Babylon unexpectedly and defeat it. The victory of Cyrus over Babylon was to be the means of Israel’s deliverance from exile. The fact that Isaiah refers to Cyrus as "coming from the east" (Isa. 41:2) leads the way here in Revelation 16 for a similar picture, this time of "kings from the East" who cross the dry bed of the river Euphrates.

That a figurative interpretation is order can be seen from glancing at 17:1, where the Babylonian harlot "sits on many waters," which is another way of describing "the great river Euphrates and its water" (16:12). The "many waters" of 17:1 are further explained as "peoples, multitudes, nations and languages" (17:15).  Thus, the section in 17:15-18 is an expansion of 16:12.  Literalists, who usually see specific interpretations of these passages, often fall foul of their principle by suggesting that Babylon here means Rome or some other entity!

The result of the pouring out of the sixth bowl is that three opponents of the saints rise in hostility: the dragon, the beast and the false prophet (i.e. Satan, Satanic politics and Satanic religion).  This is the first occurrence of "false prophet" and is to be understood as the second beast of chapter 13, the beast of the earth.  This trinity of evil spit out three frog-like spirits who deceive the people into idolatry. They are able to perform miracles (as the second beast, or false prophet of chapter 13 is said to perform "great and miraculous signs" (13:13).  That these frogs affect only the kings of the earth is a reminder that in the exodus story, it was the king (Exod. 8:3-4) who was first affected.

By means of this great disguise, the kings of the earth are gathered for "the battle on the great day of God Almighty" (16:14). This finds echoes in later chapters of Revelation, particularly 19:19 and 20:8.  It is the same war that has been referred to earlier in 11:7, but is now taking on a greater significance.

It is the battle of Armageddon, in which the forces of the dragon and beast are destroyed.  It will be elucidated in 19:14-21 and 20:7-10.  Since neither Babylon or the river Euphrates are to be taken literally, neither should the reference to Armageddon.

Second, the site of Megiddo as the last battlefield of redemptive history is consonant with Biblical imagery thus far.  Megiddo was a large fortress city, strategically placed at the foot of the Mount Carmel range of mountains which acted as a sentinel over the plain of the Esdraelon Valley of Jezreel.  It was the battlefield of Israel.   Overlooking it was Mount Tabor where Deborah and Barak mustered the tribes for their triumphant assault on the Canaanites.  Down the plain to the East was Gilboa where Saul was to meet his doom.  Josiah was to lose his life here in a battle with Pharaoh Neco.  Jehu’s chariot chase was to traverse this valley.  And on the mount that rises behind Megiddo, Elijah was to enter into battle with Jezebel.   It is, then, altogether appropriate that Megiddo should symbolize the location of the battle of the Lord against the forces of darkness and that the final, cataclysmic battle should be symbolized as taking place here, even though no such literal battle need necessarily be expected.

Third, an expectation of a future golden age before the return of Christ does not do justice to the continuing tension in the history of the world between the kingdom of God and the forces of evil as depicted in these scenes of Revelation.  It is true that some interpretations apply these scenes, including the battle of Armageddon, to the final overthrow of the city of Jerusalem in 70 A.D., but the location of the battle as the sixth bowl coming as it does so close to the seventh (an obvious representation of the Day of Judgment) would seem to question this position.  It is the expectation of the parable of the Tares (or Weeds) in Matthew 13:36-43 that we can expect hostility and trouble right up to the return of Jesus Christ.

Fourth, there is the pastoral desire on John’s part to intersperse messages of hope and encouragement in the middle of a message of alarming proportions. Thus, in verse 15, there is the pronouncement of blessing (the third of seven such blessing, cf. 1:3; 14:13; 19:9; 20:6; 22:7, 14) upon those who "stay awake" and are therefore ready for the return of Jesus Christ. The imagery of being found clothed is a graphic one.   We are not to be found naked whenever Jesus returns.  It is the biblical injunction to be prepared, expecting that Jesus may come "like a thief," suddenly and unannounced.  Such warnings do not necessitate the view that Jesus can return "at any moment."  That would obviate the fulfillment of prophecies like the one currently under discussion with respect to the Battle of Armageddon.   Such events must first take place before Jesus returns.  But even though Jesus’ return may not be "at any moment," we are to think of it as something that can take place within our own lifetime.  The stress is not on the ‘when,’ as much as the certainty of it: we are to be ready no matter when it transpires.