108 lines
25 KiB
HTML
108 lines
25 KiB
HTML
<!DOCTYPE html PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<html><head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script>
|
|
currentBook = 'Rev';
|
|
currentChapter = 16;
|
|
PriorBook = 'Jude';
|
|
PriorBookURL = './Comm/david_guzik/sg/Jud_1.html';
|
|
PriorChapter = 'Revelation 15';
|
|
PriorChapterURL = './Comm/david_guzik/sg/Rev_15.html';
|
|
NextBook = 'Genesis';
|
|
NextBookURL = './Comm/david_guzik/sg/Gen_1.html';
|
|
NextChapter = 'Revelation 17';
|
|
NextChapterURL = './Comm/david_guzik/sg/Rev_17.html';
|
|
Title = 'Study Guide for Revelation 16';
|
|
</script>
|
|
<script src="./js/Comms/DG.js" type="text/javascript"></script>
|
|
|
|
<h2><a onclick="return mV('Rev',16,'1-');">Rev 16</a> - The Bowl Judgments</h2>
|
|
<p>A. Bowls directed against natural phenomenon.</p>
|
|
<p class="c1">1. (<a onclick="return mV('Rev',16,1);">1</a>) A voice from the temple.</p>
|
|
<p class="c2"><span>Then I heard a loud voice from the temple saying to the seven angels, "Go and pour out the bowls of the wrath of God on the earth."</span></p>
|
|
<p class="c4">a. Since no one could enter the temple (<a onclick="return mV('Rev',15,8);">Rev 15:8</a>), this <b><span class="c3">loud voice from the temple</span></b> must be God Himself, who personally initiates the horrific judgment of the bowls.</p>
|
|
<p class="c4">b. <b><span class="c3">Go and pour out the bowls of the wrath of God on the earth</span></b><span>:</span> These bowls of judgment are the <i>third woe</i> described in <a onclick="return mV('Rev',11,14);">Rev 11:14</a>. Because they are described as <b><span class="c3">the wrath of God</span></b>, <span>Go and pour out the bowls of the wrath of God on the earth</span><i> chastisements</i> (with the purpose of bringing repentance) as much as <i>punishments</i> (with the purpose of dispensing justice).</p>
|
|
<p class="c5">i. As such, we usually think of these as occurring at the end of the seven-year period, immediately before Jesus' return.</p>
|
|
<p class="c4">c. Images from Israel's Exodus are prominent in the bowl judgments. In the days of Moses, God sent plagues upon Egypt that included plagues of boils (<a onclick="return mV('Exd',9,'8-12');">Exd 9:8-12</a>), waters turning to blood (<a onclick="return mV('Exd',7,'14-25');">Exd 7:14-25</a>), and darkness (<a onclick="return mV('Exd',10,'21-29');">Exd 10:21-29</a>).</p>
|
|
<p class="c4">d. Are the plagues described in this chapter symbolic? Perhaps we can't envision <i>all</i> that these words mean. However, God's judgment of this world will not be a symbolic judgment. We can remember that the reality behind a symbol is always more real - and in this case therefore more terrifying - than the symbol itself.</p>
|
|
<p class="c4">e. <b><span class="c3">On the earth</span></b>: Those who believe that the Book of Revelation is all fulfilled in history have a hard time with this. In Poole's commentary, his suggestions on what <b><span class="c3">earth</span></b> might mean show how difficult it is to make sense of Revelation this way.</p><ul class="c6"><li>He says <b><span class="c3">earth</span></b> might mean <i>some parts of the earth</i></li><li>He says <b><span class="c3">earth</span></b> might mean <i>the common people</i></li><li>He says <b><span class="c3">earth</span></b> might mean <i>The Roman Empire</i></li><li>He says <b><span class="c3">earth</span></b> might mean <i>The Roman Catholic clergy</i></li></ul>
|
|
<p class="c5">i. The point is clear. If <b><span class="c3">earth</span></b> doesn't mean <b><span class="c3">earth</span></b>, then no one can tell what it means, and God may as well not have written it.</p>
|
|
<p class="c1">2. (<a onclick="return mV('Rev',16,2);">2</a>) The first bowl: <b><span class="c3">foul and loathsome</span></b> sores.</p>
|
|
<p class="c2"><span>So the first went and poured out his bowl upon the earth, and a foul and loathsome sore came upon the men who had the mark of the beast and those who worshiped his image.</span></p>
|
|
<p class="c4">a. <b><span class="c3">A foul and loathsome sore came upon the men who had the mark of the beast</span></b>: Those who worshipped the beast and received his <b><span class="c3">Mar</span></b> are now "marked" by God with <b><span class="c3">loathsome</span></b> sores.</p>
|
|
<p class="c1">3. (<a onclick="return mV('Rev',16,3);">3</a>) The second bowl: the sea turned to blood.</p>
|
|
<p class="c2"><span>Then the second angel poured out his bowl on the sea, and it became blood as of a dead <i>man; </i>and every living creature in the sea died.</span></p>
|
|
<p class="c4">a. <b><span class="c3">The sea...became blood</span></b>: <a onclick="return mV('Rev',8,'8-9');">Rev 8:8-9</a> described a partial contamination of the sea. Here the contamination is made complete (<b><span class="c3">every living creature in the sea died</span></b>).</p>
|
|
<p class="c4">b. <b><span class="c3">Blood as of a dead man</span></b>: The sea doesn't necessarily <i>become</i> blood, but <b><span class="c3">as of</span></b> a corpse's blood. It will match the appearance and sickening character of the blood in a dead body.</p>
|
|
<p class="c1">4. (<a onclick="return mV('Rev',16,4);">4</a>) The third bowl: fresh waters polluted.</p>
|
|
<p class="c2"><span>Then the third angel poured out his bowl on the rivers and springs of water, and they became blood.</span></p>
|
|
<p class="c4">a. <b><span class="c3">The rivers and springs of water, and they became blood</span></b>: This <i>complete</i> contamination is in contrast to the partial (one-third) pollution of fresh waters shown in <a onclick="return mV('Rev',8,'10-11');">Rev 8:10-11</a>.</p>
|
|
<p class="c4">b. When these judgments come, the time must be very short until the return of Jesus. With ecological disaster such as this, the human race cannot survive long.</p>
|
|
<p class="c5">i. "They thirsted after blood and massacred the saints of God; and now they have got blood to drink!" (Clarke)</p>
|
|
<p class="c1">5. (<a onclick="return mV('Rev',16,'5-7');">5-7</a>) The righteousness of God's judgments.</p>
|
|
<p class="c2"><span>And I heard the angel of the waters saying: "You are righteous, O Lord, the One who is and who was and who is to be, because You have judged these things. For they have shed the blood of saints and prophets, and You have given them blood to drink. For it is their just due." And I heard another from the altar saying, "Even so, Lord God Almighty, true and righteous <i>are </i>Your judgments."</span></p>
|
|
<p class="c4">a. <b><span class="c3">You are righteous...For they have shed the blood of saints and prophets, and You have given them blood to drink</span></b>: It is completely fitting that those who delighted in shedding the blood of the saints should now be forced to drink "blood." They have refused the Living Water, and now will be given the water of death.</p>
|
|
<p class="c4">b. Even in the midst of judgment, it is right that the angel declares <b><span class="c3">You are righteous, O Lord</span></b>. Not only is God's justice <i>fair</i>, it is also <i>pure</i> and <i>appropriate</i>. There is no "vigilante justice" with God.</p>
|
|
<p class="c4">c. <b><span class="c3">I heard another from the altar saying</span></b>: This voice is either an angel speaking from the <b><span class="c3">altar</span></b>, or the <b><span class="c3">altar</span></b> personified, representing the corporate testimony of the martyrs (<a onclick="return mV('Rev',6,9);">Rev 6:9</a>) and the prayers of the saints (<a onclick="return mV('Rev',8,'3-5');">Rev 8:3-5</a>).</p>
|
|
<p class="c5">i. This "speaking altar" may be <i>God's altar</i> - the cross, where His greatest sacrifice was made, and which here testifies of His righteous judgment, both in the past and soon to come. This is altar where God in His love offered a way of escape from these judgments.</p>
|
|
<p class="c1">6. (<a onclick="return mV('Rev',16,'8-9');">8-9</a>) The fourth bowl: the sun scorches men.</p>
|
|
<p class="c2"><span>Then the fourth angel poured out his bowl on the sun, and power was given to him to scorch men with fire. And men were scorched with great heat, and they blasphemed the name of God who has power over these plagues; and they did not repent and give Him glory.</span></p>
|
|
<p class="c4">a. <b><span class="c3">The sun, and power was given to him to scorch men with fire</span></b>: What is normally taken for granted as a blessing - the warmth of the shining <b><span class="c3">sun</span></b> - is now a curse.</p>
|
|
<p class="c4">b. <b><span class="c3">They did not repent and give Him glory</span></b>: The failure of men to respond with repentance shows that knowledge or experience of <i>judgment</i> will not change man's sinful condition. Those who are not won by <i>grace</i> will never be won.</p>
|
|
<p class="c5">i. "The wishful thinking of some that men would repent if they only knew the power and righteous judgment of God is shattered by frequent mention in this chapter of the hardness of the human heart in the face of the most stringent and evident divine discipline." (Walvoord)</p>
|
|
<p>B. Bowls directed against the beast and his government.</p>
|
|
<p class="c1">1. (<a onclick="return mV('Rev',16,'10-11');">10-11</a>) Fifth bowl: a plague of darkness.</p>
|
|
<p class="c2"><span>Then the fifth angel poured out his bowl on the throne of the beast, and his kingdom became full of darkness; and they gnawed their tongues because of the pain. They blasphemed the God of heaven because of their pains and their sores, and did not repent of their deeds.</span></p>
|
|
<p class="c4">a. <b><span class="c3">His kingdom became full of darkness</span></b>: Some see this as a symbolic <b><span class="c3">darkness</span></b>. Caird calls the last three plagues a "triad of political disaster" - internal anarchy, invasion, and irreparable collapse.</p>
|
|
<p class="c5">i. But it isn't necessary to see this darkness as a symbolic political darkness. The ninth plague on Egypt was a literal darkness, with spiritual overtones. It could be <i>felt</i>, as described in <a onclick="return mV('Exd',10,'21-22');">Exd 10:21-22</a>.</p>
|
|
<p class="c4">b. <b><span class="c3">They gnawed their tongues because of the pain</span></b>: The darkness of the fifth bowl is a preview of Hell itself, which is described by Jesus as <i>the outer darkness</i> (<a onclick="return mV('Mat',25,30);">Mat 25:30</a>). Those under the judgment of this fifth bowl stand, as it were, on the shores of the lake of fire.</p>
|
|
<p class="c5">i. In the late 1600's Matthew Poole wrote a commentary on the Bible. It's interesting to read his take on this passage: "When this shall be God alone knows. I think, and experience hath proved, that they were much too hasty in their speculations, that prophesied it should be in the year 1656, or 1660, or 1666. For my own part, I do not believe it will be before 1866, or betwixt that and the year 1900."</p>
|
|
<p class="c4">c. <b><span class="c3">And did not repent of their deeds</span></b>: In man's sinful condition, he <i>increases</i> his sin when under God's judgment, the very time he should <i>forsake</i> his sin.</p>
|
|
<p class="c5"><span>i. "Judgment may produce a carnal repentance - a repentance that is of the flesh, and after the manner of the sinful nature of men. In this repentance the depravity of the heart remains the same in essence, though it takes another form of showing itself. Though the man changes, he is not savingly changed: he becomes another man, but not a new man. The same sin rules in him, but it is called by another name, and wears another dress. The stone is carved into a more sightly shape, but it is not turned into flesh. The iron is cast into another image, but it is not transformed into gold. This carnal repentance is caused by fear. Does not every thief repent of robbery when he is convicted and sent to jail? Does not every murderer repent of his crime when he stands under the fatal tree?" (Spurgeon)</span></p>
|
|
<p class="c5"><span>ii. "This is real penitence, when the man gives glory to the justice of God, even though it condemns him. O my hearer, do you thus repent? Is sin really sinful to you? Do you see its desert of hell? If not, your repentance needs to be repented of." (Spurgeon)</span></p>
|
|
<p class="c1">2. (<a onclick="return mV('Rev',16,'12-16');">12-16</a>) The sixth bowl: armies are gathered for a great battle.</p>
|
|
<p class="c2"><span>Then the sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, so that the way of the kings from the east might be prepared. And I saw three unclean spirits like frogs <i>coming </i>out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. For they are spirits of demons, performing signs, <i>which </i>go out to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. "Behold, I am coming as a thief. Blessed <i>is </i>he who watches, and keeps his garments, lest he walk naked and they see his shame." And they gathered them together to the place called in Hebrew, Armageddon.</span></p>
|
|
<p class="c4">a. <b><span class="c3">The great river Euphrates</span></b>: The Romans considered the <b><span class="c3">Euphrates</span></b> River a secure barrier against invasion from the empires of the east. In that day it was 1,800 miles long and anywhere from 300-1200 yards wide.</p>
|
|
<p class="c4">b. <b><span class="c3">Its water was dried up, so that the way of the kings of the east might be prepared</span></b>: If the Euphrates were dried up and made a road, massive armies from the east (nations such as China, India, and Japan) could move westward with ease.</p>
|
|
<p class="c5">i. Why do these armies come? Is it to wipe out Israel? Is it to rebel against a European-based world leader (the Antichrist)? Ultimately, they come to do battle against God and His Messiah (<a onclick="return mV('Psa',2,'1-');">Psa 2</a>).</p>
|
|
<p class="c4">c. <b><span class="c3">I saw three unclean spirits like frogs coming out of the mouth of the dragon</span></b><span>:</span> The spirits are <b><span class="c3">like frogs</span></b> in form. The ancient Jewish people regarded frogs as unclean and repulsive, but the Egyptians revered a frog-goddess.</p>
|
|
<p class="c5">i. "We can only explain the similitude from the uncleanness, and the pertinacious noise, of the frog." (Alford)</p>
|
|
<p class="c5">ii. "Christ expelled unclean spirits, but His enemies send them forth." (Swete)</p>
|
|
<p class="c5">iii. The frogs are "a devastating caricature of the failure of evil. That which men fear most because it appears to be mighty and eternally entrenched becomes at long last only a ridiculous spawning of sickly creatures of the night." (Love)</p>
|
|
<p class="c5">iv. These demons are like the "lying spirit" who led Ahab into battle (<a onclick="return mV('1Ki',22,'19-23');">1Ki 22:19-23</a>).</p>
|
|
<p class="c4">d. <b><span class="c3">They are spirits of demons, performing signs</span></b><span>: </span>Again, signs and wonders are used by demons as tools of deception. The <b><span class="c3">false prophet</span></b> here is the second beast of <a onclick="return mV('Rev',13,'1-');">Rev 13</a>.</p>
|
|
<p class="c4">e. <b><span class="c3">Gather them to the battle</span></b>: This battle is not nation against nation, but the nations against God (<a onclick="return mV('Psa',2,2);">Psa 2:2</a>). This is one of three important battles mentioned in prophecy.</p>
|
|
<p class="c5">i. The battle of Gog, Magog and her allies come against Israel (<a onclick="return mV('Eze',38,'1-');">Eze 38</a> and <a onclick="return mV('Eze',39,'1-');">39</a>).</p>
|
|
<p class="c5">ii. The battle of <b><span class="c3">Armageddon</span></b>, when the Antichrist leads the world system against a returning Jesus (<a onclick="return mV('Rev',17,'12-16');">Rev 17:12-16</a>; <a onclick="return mV('Rev',17,14);">17:14</a>; <a onclick="return mV('Rev',19,19);">19:19</a>).</p>
|
|
<p class="c5">iii. The final battle, when Satan and his allies, after the millennium, make war against God (<a onclick="return mV('Rev',20,'7-10');">Rev 20:7-10</a>).</p>
|
|
<p class="c4">f. <b><span class="c3">That great day of God Almighty</span></b>: The winner of this battle is apparent. It is the <b><span class="c3">great day of <i>God</i></span></b>, not the great day of man, not the great day of the Antichrist, not the great day of the dragon.</p>
|
|
<p class="c4">g. <b><span class="c3">Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame</span></b><span>:</span> In the midst of the description of the coming battle, there is a warning to be prepared in light of Jesus' assured victory.</p>
|
|
<p class="c5">i. <b><span class="c3">Garments</span></b> are pictures of spiritual and practical righteousness. We are given the righteousness of Jesus as a garment (<a onclick="return mV('Gal',3,27);">Gal 3:27</a>), but we are also called to "put on" the nature of Jesus in terms of practical holiness (<a onclick="return mV('Eph',4,'20-24');">Eph 4:20-24</a>). Above all, we must not be "<b><span class="c3">naked</span></b>" - that is, without a covering, or trying to provide our own covering like Adam and Eve (<a onclick="return mV('Gen',3,7);">Gen 3:7</a>), which is like filthy rags in the sight of God (<a onclick="return mV('Isa',64,6);">Isa 64:6</a>).</p>
|
|
<p class="c4">h. <b><span class="c3">And they gathered them together to the place called in Hebrew, Armageddon</span></b><span>: This great battle happens at a place called </span><b><span class="c3">Armageddon</span></b> (<i>Har-Megiddo</i>).</p>
|
|
<p class="c5">i. Those who believe the Book of Revelation is all fulfilled in history have a hard time with this battle. "Some say it is the great Valley of the Mississippi. A few years ago some said it was Sebastopol, or the Crimea. Others think it is France. Whilst many take it as a mere ideal place, for an ideal assemblage, having no existence in fact. To such wild, contradictory, and mutually destructive notions are men driven once they depart from the letter of what is written." (Seiss)</p>
|
|
<p class="c5">ii. Since there is no specific mount (<i>Har</i>) Megiddo (Megiddo is actually a valley), many see this as a symbolic mountain or hill of slaughter. But Seiss makes a good point: "Whether we take it as the mount or the valley, it makes no difference, for the mount and the valley are counted as one, each belonging to the other."</p>
|
|
<p class="c5">iii. Megiddo is in a region frequently associated with decisive battles: Deborah over Sisera (<a onclick="return mV('Jdg',5,19);">Jdg 5:19</a>); Gideon over the Midianites (<a onclick="return mV('Jdg',7,'1-');">Jdg 7</a>); Pharaoh over Josiah (<a onclick="return mV('2Ki',23,29);">2Ki 23:29</a>; <a onclick="return mV('2Ch',35,22);">2Ch 35:22</a>). It is also a place of end-times mourning (<a onclick="return mV('Zec',12,11);">Zec 12:11</a>).</p>
|
|
<p class="c5">iv. The vast Valley of Megiddo has seen tremendous battles through the centuries. Over 200 battles have been fought in the region, from 1468 <span class="c6">b.c.</span> (with Pharaoh Tuthmosis III) to 1917 (with Lord Allenby of the British).</p>
|
|
<p class="c5">v. It is best to see the place as literal, as the region of Megiddo and the valley of Esdraelon. <a onclick="return mV('Rev',16,14);">Rev 16:14</a>; <a onclick="return mV('Rev',17,14);">17:14</a>, and <a onclick="return mV('Rev',19,19);">19:19</a> described an organized battle that must center <i>somewhere</i>, even if it extends much further.</p>
|
|
<p class="c5">vi. "But what is the <i>battle of Armageddon?</i> How ridiculous have been the conjectures of men relative to this point! Within the last twenty years this battle has been fought at various places, according to our purblind seers and self-inspired prophets! At one time it was <i>Austerlitz</i>, at another <i>Moscow</i>, at another <i>Leipsic</i>, and now <i>Waterloo!</i> And thus they have gone on, and will go on, confounding and being confounded." (Clarke)</p>
|
|
<p class="c1">3. (<a onclick="return mV('Rev',16,'17-21');">17-21</a>) The seventh bowl: the final judgments.</p>
|
|
<p class="c2"><span>Then the seventh angel poured out his bowl into the air, and a loud voice came out of the temple of heaven, from the throne, saying, "It is done!" And there were noises and thunderings and lightnings; and there was a great earthquake, such a mighty and great earthquake as had not occurred since men were on the earth. Now the great city was divided into three parts, and the cities of the nations fell. And great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath. Then every island fled away, and the mountains were not found. And great hail from heaven fell upon men, <i>each hailstone </i>about the weight of a talent. Men blasphemed God because of the plague of the hail, since that plague was exceedingly great.</span></p>
|
|
<p class="c4">a. <b><span class="c3">It is done</span></b>: This announcement, coming from the throne itself tells us that there will be no more delay. In mercy, God has stretched out this scene as much has He could. The seals were followed by trumpets; the trumpets were followed by bowls; but there will be no more judgments upon the earth after this - <b><span class="c3">it is done</span></b>.</p>
|
|
<p class="c4">b. <b><span class="c3">Poured out his bowl into the air</span></b>: The fact that the bowl is poured into the air may show judgment against the <i>prince of the power of the air</i> (<a onclick="return mV('Eph',2,2);">Eph 2:2</a>) and his allies.</p>
|
|
<p class="c4">c. <b><span class="c3">There was a great earthquake, such a mighty and great earthquake as had not occurred since men were on the earth</span></b><span>:</span> In these final judgments, God shakes the earth with a tremendous earthquake. The same is promises in <a onclick="return mV('Hbr',12,26);">Hbr 12:26</a>: <i>Now He has promised, saying, "Yet once more I shake not only the earth, but also heaven."</i> Yet, what cannot be shaken will remain.</p>
|
|
<p class="c4">d. <b><span class="c3">Great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath</span></b><span>: </span>The fall of Babylon (<b><span class="c3">the great city</span></b>) is more explicitly described in <a onclick="return mV('Rev',17,'1-');">Rev 17</a> and 18. Here, it is enough to say that God gives her <b><span class="c3">the cup of the wine of the <i>fierceness</i></span></b> (the ancient Greek word <i>thymos</i>, describing a passionate outburst of anger)<b><span class="c3"> of His <i>wrath</i></span></b> (the ancient Greek word <i>orge</i>, describing a standing state of anger).</p>
|
|
<p class="c5">i. "The combination of <i>thymos</i> and <i>orge</i> connotes the strongest kind of outpouring of divine judgment." (Walvoord)</p>
|
|
<p class="c4">e. <b><span class="c3">Great hail from heaven fell upon men, each hailstone about the weight of a talent</span></b>: Giant hailstones fall, weighing up to 100 pounds. Men respond in utter, unrepentant depravity (<b><span class="c3">men blasphemed God because of the plague of the hail</span></b><span>).</span></p>
|
|
<p class="c5">i. <b><span class="c3">Hail</span></b> is frequently a tool of judgment against God's enemies, as seen against Egypt (<a onclick="return mV('Exd',9,24);">Exd 9:24</a>), the Canaanites (<a onclick="return mV('Jos',10,11);">Jos 10:11</a>), apostate Israel (<a onclick="return mV('Isa',28,2);">Isa 28:2</a>), and Gog and Magog (<a onclick="return mV('Eze',38,22);">Eze 38:22</a>).</p>
|
|
<p class="c5">ii. In each of these instances, <b><span class="c3">hail</span></b> rained down from heaven as a tool of judgment, not as a corrective chastisement of God's own children.</p>
|
|
<p class="c5">iii. Despite all their suffering, many still will not repent. <span>"I have known people say, 'Well, if I were afflicted I might be converted. If I lay sick I might be saved.' Oh, do not think so. Sickness and sorrow of themselves are no helps to salvation. Pain and poverty are not evangelists; disease and despair are not apostles. Look at the lost in hell. Suffering has effected no good in them. He that was filthy here is filthy there. He that was unjust in this life is unjust in the life to come. There is nothing in pain and suffering that, by their own natural operation, will tend to purification." (Spurgeon)</span></p>
|
|
<p class="c1">4. We might say that <a onclick="return mV('Rev',16,'1-');">Rev 16</a> is a "great" chapter.</p>
|
|
<p class="c4">a. It describes great evil: a <i>great city</i>, <i>great Babylon</i> (<a onclick="return mV('Rev',16,19);">Rev 16:19</a>).</p>
|
|
<p class="c4">b. It describes great tools of judgment: <i>great heat</i> (<a onclick="return mV('Rev',16,9);">Rev 16:9</a>), a <i>great river</i> dried up (<a onclick="return mV('Rev',16,12);">Rev 16:12</a>), a <i>great earthquake</i> (<a onclick="return mV('Rev',16,18);">Rev 16:18</a>), <i>great hail</i> and <i>great</i> plagues (<a onclick="return mV('Rev',16,21);">Rev 16:21</a>).</p>
|
|
<p class="c4">c. It describes a great God: His great voice (<i>loud</i> is the same Greek word for <i>great</i>; verses 1; 17), and His <i>great day</i> of victory (<a onclick="return mV('Rev',16,14);">Rev 16:14</a>).</p>
|
|
<script src="./js/Comms/DG_Footer.js" type="text/javascript"></script>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script>
|