Revelation Chapter Fifteen

Revelation 15:1 “And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.”

In this Book of Revelation, John tells us about three signs and wonders. In those three signs, the word translated ‘sign’ and the two words translated ‘wonder’ are

 the same word in the Greek. Each of these are translated from the Greek word, σημειον, semeion, which is defined as a supernatural indication, a miracle, a wonder, or an extraordinary phenomenon. Each of those definitions is apparent here.

Three times in the apocalypse John sees one of these signs—in Rev 12:1, John saw the woman with a crown of twelve stars. In Rev 12:3, John saw the great red dragon, and here in 15:1, he sees seven angels with the seven final plagues that are the wrath of God that will be poured out upon the earth. Each of these events is called a great and marvelous sign or wonder. These angels are inside the temple in heaven. They exit the temple in Rev 15:6.

These three events are superior because of what they represent. In Rev 12:1, the woman represents Israel, God’s chosen people. She likewise represents the church, also God’s chosen. In Rev 12:3, the dragon is none other than the Devil, that old serpent. Finally, here in Rev 15:1 the coming wrath of God is seen, which John further describes in verses 16 and 17.

We know that this is the same place in Heaven that John described in chapter 4, but here we do not see the Throne; we see the seven angels with the final plagues and the resurrected saints, who are Christians standing on or before the glassy sea. John describes them.

In a nutshell, God preserves His people; Satan and his people (those who are not saved) persecute God’s people; and God pours out wrath upon Satan and his people because of this persecution. These three signs are a general synopsis of the entire Apocalypse.

These plagues will be imposed on the unbelievers on earth in Chapter 16. This is the actual wrath and judgment of God that will destroy the heavens and earth and the godless (2 Pet 3:7). This is not the tribulation of the dragon, who is Satan, upon the saints (Rev 12:17); this is the actual wrath of God aimed at Satan and his followers, that is, those that did not believe on the Lord Jesus Christ and also took the mark of the beast.

Please note that when these plagues come upon the earth, there will be no survivors (2 Thes 2:8; 2 Pet 3:7, Rev 19:21), thus God’s saints, consisting of both Jews and Gentiles saved by the blood of Christ, will not be on the earth at this time. Before these plagues, and immediately after the tribulation (Mat 24:29) of the dragon (Rev 12:17) against Christians:

“Shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven [Rev 12:4], and the powers of the heavens shall be shaken [Rev 12:7]: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory [Rev 14:14; 19:11-16]. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other” (Mat 24:29-31).

In other words, the catching up (or rapture) of the Saints will occur. The harvest of the earth in chapter fourteen (Rev 14:15) depicts this catching up of the saints to be with the Lord forever (1 Thes 14:15,16,17). This catching up will occur before God’s wrath is poured out on the inhabitants of the earth, and after Satan’s tribulation against the saints. There is no pre-tribulation rapture in Revelation.

Revelation 15:2 “And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.”

This is another vision of the same place we read of in Revelation 4:6, on a different occasion. See the copious notes of explanation there. There we see Almighty God seated on His throne with the four living creatures in attendance. The twenty-four elders are there as well, praising God and casting their crowns around the throne. We know without hesitation that this is the same place because of the glassy sea and because the living creatures, whom Ezekiel identified as Cherubim and Eze 10:3, and whom we see in Rev 4:6, are present in this vision as well (Rev 15:7).

As is explained in the comments on Rev 4:6, the phrase, ‘sea of glass,’ is more correctly rendered ‘glassy sea’ in English. The word translated ‘glass’ in this phrase is the adjective form of the noun in the Greek. The classic hymn, Holy, Holy, Holy includes the “glassy sea” where the saints are casting down their golden crowns. That is a picture of the passage in chapter four. It appeared to John like a sea made of glass. That is, it is a simile John used to describe the surface upon which the saints are either standing on or beside.

In Rev 4:6, it is the pavement before the Throne of God in Heaven. In Exodus, when Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up and saw the God of Israel, there was a pavement under His feet. It was as clear as the sky and the color of sapphire, which is normally blue in color.

When Ezekiel had his vision of God on His throne, he first observed the living creatures. Above their heads was a firmament, or a dome, or a pavement. It looked like terrible crystal and it was clear. By terrible, is meant it was awesome, huge, and frightening. It was sparkling like crystal, or clear ice. Through it, Ezekiel could see the throne of God above it, which was a blue sapphire color. The One upon the throne appeared like a man and it looked he was surrounded by fire. Ezekiel 1:22, 26, 27.

Some commentators compare this ‘glassy sea’ to the laver Solomon built that stood outside the Sanctuary in the courtyard of the Temple. Solomon called it the Sea. It was very large— 15 feet in diameter, 45 feet in circumference, and was 7 feet deep. It held 2000 baths or 11,600 US gallons of water (1 Kin 7:16; 2 Chr 4:2). That much water would weigh nearly 50 US tons.

The Sea stood outside of, or before the Sanctuary, just as this Glassy sea in Revelation 4:6 is shown before he Throne in Heaven. The earthly Temple is but a shadow of the heavenly (Heb 8:5).

The earthly Sea stood before the sanctuary containing the Ark of the Covenant. Inside the Most Holy Place, the קדשׁ הקדשׁים, qodesh haqodashim, literally Holy of Holies, and upon the top of the Ark of the Covenant was the Mercy Seat, where God met with the High Priest on earth.

The earthly Ark and the Mercy Seat is a shadow of the Heavenly one in the heavenly temple of God. On earth it was the place where God would meet with Moses face to face; God said to Moses, “There I will meet with you, and from above the mercy seat, from between the two cherubim that are on the ark of the testimony, I will speak with you about all that I will give you in commandment for the people of Israel” (Exo 25:22). Later, God would met annually with the Hight Priest on the Day of Atonement to where the priest would offer for the forgiveness of the sins of himself and the people.

The Mercy Seat was designed to resemble the Throne of God. In Ezekiel’s vision of God on his throne, he saw four Cherubim and Yahweh sitting on His throne above the Cherubim. Eze 1:5, 10:1). Isaiah also saw the throne of God above the Seraphim (Isa 6:2,3).

The Mercy Seat was a Golden lid with two Cherubim, which share similarities with Seraphim (wings, faces), but they are not the same beings. We see both in Heaven in Revelation (Rev 4:6,8). Isaiah wrote the God was enthroned between or above the Cherubim on the earthly Mercy Seat, depending on the translation (Isa 37:16 ESV).

John saw the Throne of God with the sea of glass in front of in the Temple in heaven in Revelation 4:2-3. It was surrounded by four living creatures having the characteristics of both Seraphim and Cherubim (Rev 4:8). Later we see the Ark of the Covenant in the heavenly temple in Revelation 15:6, with the glassy sea before it.

Yahweh chose Zion, the location of the Solomon’s Temple. The Ark of the Covenant with its Mercy Seat that was in the Holy of Holies was located at Zion. About God’s earthly habitation the Psalmist wrote, “For the LORD hath chosen Zion; he hath desired it for his habitation” (Psa 132:13). Since God was enthroned above or between the Cherubim on the earthly Ark, and we see the Ark in the Temple in Heaven, and God’s throne there.

Since Ark of the Covenant is a copy of that in Heaven, and God is enthroned between or above the Cherubim on the earthly Mercy Seat, might we say that it is a copy of the actual Throne in Heaven? The difference is that in Heaven the Cherubim are living. If so, the we may also say that the laver in Solomon’s Temple is a copy of the sea of glass in Heaven.

The saints are those “that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.” In some translations they are standing on the glassy sea. However, many versions indicate that they are standing at, beside or before it, instead of on it.

There is ambiguity here due to the use of the multi-definition Greek word, επι, epi. Strong defines the Greek word ‘epi‘ as through, upon, on, at, by, before, after, above, towards, as touching, over, against, to, across, beside, by, for, or with. The context will determine the meaning. Let us attempt to understand this ambiguity.

This multitude in heaven are God’s children, who trust Him and are saved by the blood of Christ. They are described very much like the Israelites on the shore after the Red sea crossing. Here by trusting God the Son, the saints have overcome their enemy, the Beast. There the Israelites overcame the armies of Pharaoh by trusting God the Father.

We remember that the Dragon (which is Satan; Rev 20:2) gave his authority to the Beast in Chapter thirteen. The Beast is also known to many as Antichrist. The Beast made war with the saints in an attempt to overcome them and cause all who dwell on earth to worship him. (Rev 13:1,7,8)

We are told in Rev 19:20, that the second Beast in Rev 13:11, is also the False Prophet. This False Prophet led many to reject God and worship the Beast; He also wrought miracles before first Beast, with which he deceived those that accepted and received the mark of the Beast, and worshipped his image (Rev 19:20).

There is a similarity here between the Israelites fleeing Pharaoh and his army and those that the Beast made war with. The Israelites stood before the Red Sea with Pharaoh and his armies approaching to overtake them.

Moses stretched out his hand and the LORD parted the sea allowing the Israelites to walk over dry land to the other side of the sea and then the sea closed over the Egyptians that were chasing them, destroying the entire army. The Israelites, having crossed over the sea on dry land stopped on the shore of the sea and sang the song of Moses.

The glassy sea and the saints that were victorious over the beast, his image, and the number of his name echo the sea crossing. In other words, they did not worship the beast Rev 13:14, or the image that spoke in attempt to get them to worship the beast (Rev 13:15), and they had the wisdom to understand and count the number of the beast (666; Rev 13:18).

Though not mentioned in all manuscripts, in this verse the mark of the beast is mentioned in the Textus Receptus, and the Scrivener edition of that manuscript. Thus the KJV and a few others mention the mark of the beast. Many versions omit this based on manuscript evidence. Though others omit this, we do know that these saints did not take the mark of the Beast, or they would not be saints. Thus this addition, or gloss, is truthful and does not alter the reliability of the Scriptures.

These saints can be compared to the Israelites that left Egypt and were pursued by Pharaoh and his army at the Red Sea. According to some, the reflection of the sun on the waters at sunrise on the western shore of the sea may have given the appearance of shining glass mixed with fire. Whether or not that is true, there is a marked similarity between that flight from the pursuit of Pharaoh and the saints at the glassy sea.

The Children of Israel “walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left (Exo. 14:29).” When they emerged, the waters returned to normal and “and the LORD overthrew the Egyptians in the midst of the sea” (Exo 14:27). Then, “the people feared the LORD, and believed the LORD, and his servant Moses” (Exo 14:31).

In this comparison, that the flight through the wilderness culminating at the sea with the armies of Pharaoh nearly upon them sea signify the tribulation the of the beast against the saints (Rev 12:13,14, 16-17; 13:7). The Pharaoh and Egyptian army represent the beast, the false prophet, and those that did worship the beast.

The dry ground where the Israelites crossed with the walls of water on either side (Exo 14:22) is like the glassy sea mixed with fire.

The fire mixed with the glassy sea represent the wrath, judgment, and plagues of God. Just as the sea closing in on the Egyptians was the judgment of God. The Children of Israel standing on the shore singing the Song of Moses are as the saints standing beside the glassy sea singing the Song of Moses and the Lamb.

According to the Jamieson, Fausset and Brown Commentary,

“Alford and De Burgh explain “on (the shore of) the sea”: at the sea. So the preposition, Greek, “epi,” with the accusative case, is used for at, Rev 3:20. It has a pregnant sense: “standing” implies rest, Greek “epi” with the accusative case implies motion “towards.” Thus the meaning is, Having come TO the sea, and now standing AT it. In Mat 14:26, where Christ walks on the sea, the Greek oldest manuscripts have the genitive, not the accusative as here. Allusion is made to the Israelites standing on the shore at the Red Sea, after having passed victoriously through it, and after the Lord had destroyed the Egyptian foe (type of Antichrist) in it. Moses and the Israelites’ song of triumph (Exo 15:1) has its antitype in the saints’ “song of Moses and the Lamb” (Rev 15:3).” (Public Domain)

Matthew Henry had this to say about the waters of the Red Sea:

“These stood on a sea of glass, representing this world, as some think, a brittle thing, that shall be broken to pieces; or, as others, the gospel covenant, alluding to the brazen sea in the temple, in which the priests were to wash (the faithful servants of God stand upon the foundation of the righteousness of Christ); or, as others, the Red Sea, that stood as it were congealed while the Israelites went through; and, the pillar of fire reflecting light upon the waters, they would seem to have fire mingled with them; and this to show that the fire of God’s wrath against Pharaoh.”— Matthew Henry’s Commentary on the Whole Bible, c. 1708.

Hopefully, this helps our understanding of the ambiguity in the different translations regarding the placement of the saints singing the Song of Moses and the Lamb. They were perhaps standing both on the glassy sea and beside it. Perhaps they stood on it because they remained true to God through terrible tribulation and they stood beside it because they overcame the tribulation of the Beast. Either way, they are in heaven singing the Song of Moses and the Lamb. That is the importance of the vision.

The ones seen on that pavement seem to specifically be those who went through the tribulation of the dragon against the saints. They overcame by not believing in Satan’s lies about who he was. Satan’s false prophet appeared as though he were Jesus Himself thus deceiving many.

But these were not deceived. Additionally, all who have ever received salvation for their belief in Christ have overcome the wiles of the Devil. Let us review the comments from Rev 12:11: And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

“Those of us who have put our faith and trust in Jesus and His shed blood, death, and resurrection have overcome death because of our faith in Jesus, the sacrificial lamb of God. But this also applies to overcoming tribulation, trouble, prison, anxiety, etc., which all believers will be able to do when put to the test. Along those lines, Jesus told us, “Be thou faithful until death, and I will give you the crown of life” (Rev 2:10).”

So this is also a picture of all who have ever been saved. All those standing before the throne of God with harps getting ready to sing have overcome Satan and by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Fire is for testing. The ones standing on or by the fiery glassy sea, have been tested and found not wanting because of their trust in our Savior Jesus Christ.

A harp is a stringed instrument played with the musician’s fingers. Harps come in several sizes, with from three to twenty-two strings each were used in ancient Israel¹. We read of the ten-string lyre in Psa 33:2 and Psa 92:3.

Harps were mainly used in celebrations. When celebrating the taking of the Ark of the covenant into the temple there were singers, cymbals, psalteries, harps, and other musical instruments. They were praising and thanking God, and singing. It was a huge celebration with joy and jubilation. The saints used their harps to accompany them singing the Song of Moses and the lamb.

What a celebration is going on here! In Rev 5:11, there are myriads times myriads of saints, angels, elders, the living creatures, in other words, all the saved of all times plus the hosts of heaven. A myriad is often translated ten thousand, as in the KJV, yet the actual word means an indefinite number. If we use ten thousand time ten thousand, that yields 100 million beings.

Yet, we do need to understand that a myriad is innumerable. Yahweh told Jeremiah, “As the host of heaven cannot be numbered, neither the sand of the sea measured” (Jer 33:22). Rev 7:9 corroborates: “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands.“

Additionally John wrote there were also and thousands of thousands. Each thousand of thousands is another million. The celebration of the saved in heaven will be millions of times better than any celebration we have on earth. The harps the saints have are for a celebration unlike any other because of their victory over Satan and his cohorts.

The psalmist prophesizes about such a day:

O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory. The LORD hath made known his salvation: his righteousness hath he openly shewed in the sight of the heathen. He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God. Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise. Sing unto the LORD with the harp; with the harp, and the voice of a psalm. With trumpets and sound of cornet make a joyful noise before the LORD, the King. Let the sea roar, and the fulness thereof; the world, and they that dwell therein. Let the floods clap their hands: let the hills be joyful together Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity. (Psa 98:1-9)

Revelation 15:3-4 “And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. {4} Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.”

These two verses form one paragraph. When the saints sing the Song of Moses and the Lamb, their harps will be leading the praise. The song sung here, which includes the Song of the Lamb is contained in these verses. Here it is poetic form:

The full song the Israelites sang while standing on the shore of the Red Sea after Pharaoh’s army was destroyed is recorded in Exodus 15. Though the two songs of Moses are different, the are both of the same theme, that of deliverance and thanksgiving.

Moses taught Israel to praise God and celebrate the release from bondage and the redemption He provides for His children. We understand that same premise is included in this song in Revelation 15. Those singing here in this version were delivered from the bondage of sin and redeemed by the blood of Christ.

Revelation 15:5 “And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:”

The Greek word rendered temple here is the ναος, naos, that is the Most Holy Place. The entire temple outside the naos, including its courts is called the ιερον hieron. Only the Most Holy Place, that is, the cubical in which the Ark of the Testimony sat, is what we see here. If we restructure the translation a bit, we could quite correctly get: “And after that I looked, and, behold, the most holy place of the tabernacle of the testimony in heaven was opened.” In other words, the Ark of the Covenant with its Mercy Seat, the resting place, or heavenly Throne of Yahweh (Ex 25:22; 2 Chr 6:41) and the entire Heavenly Temple was opened before them for all to see.

The significance of this is contained in the Gospels. Mat 27:51, And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Mar 15:38 And the veil of the temple was rent in twain from the top to the bottom. That curtain was torn in half the moment Jesus, on the Cross, said “It is finished” and died, showing that His death made atonement for our sins and gave us direct access to God. With that, access to God was no longer restricted to the High Priest being the only one that could enter through the curtain and only once, annually. Now, through Jesus Christ, our High Priest, we have direct access to the Father.

The writer of Hebrews expresses that the things in the earthly temple were shadows and examples of the real things in Heaven. (Heb 8:5; 9:23). Thus the curtain before the Holy of Holies was there to keep all people out except the high priest who could go in for the people’s atonement once a year on Yom Kippur, the Day of Atonement.

The open temple in heaven with all the saints from all of history and the future standing there by the glassy sea shows that the blood of Christ made permanent atonement for all of them, allowing them, direct access to our Father in Heaven. This includes all Christians alive today and all those who died before us and all who will die in the future unless Christ returns before their or our deaths, for that is a vision of the future after the return of Christ.

Revelation 15:6 “And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.”

These angels came right out of the very Presence of God. They had the seven plagues but their appearance is one of holiness and purity. We must take note of their attire. The Lord would not have given the revelation to John without a purpose everything.

The way the angels are dressed closely resembles how the Lord Jesus is dressed Rev 1:13. There the Lord is clothed in long robe and has a golden sash across His chest. Each angel is dressed in pure, clean, bright, shining linen and each has a golden sash across his chest.

In Daniel 10:5, Daniel had a vision of a Christophany, which is a pre-incarnate appearance of the Lord Jesus Christ to humans. He was clothed in linen, and had a golden belt around his waist (KJV- His “loins were girded with fine gold”). We may also note that the angels at the tomb of Jesus were clothed in bright, shining white linen (Mat 28:3-5; Mar 16:5-6; Luk 24:3-7, 24:22-23).

The golden sashes around the chests of the seven angels and the Lord in Rev 15:6 and the golden belt on the Lord in Dan 10:5 are indicative of righteousness and faithfulness, and the golden belt indicates truth (Isa 11:5; Eph 6:14). Their clothing as a unit represents all those things plus salvation, vengeance (Isa 59:17), majesty, strength (Ps 93:1), mercy, reconciliation (Heb 2:17), etc.

Since these came directly out of the temple in heaven, they are obviously very powerful angels that directly represent the Trinity.

Tradition states that there are seven angels stand before the presence of God. Gabriel is one (Luk 1:19). Some term them archangels. There are several sources that refer to them. Rabbinic Judaism teaches about them; the apocrypha allude to them in Tobit 12:15 and Jubilees 1:27; Enoch names them in 1 Enoch 20:1-7; and they are mentioned in Revelation 8:1. See the notes there for a further description.

These seven are not the seven that wield the seven trumpets because the seven bowls of God’s wrath occur just after the seventh angel sounds his trumpet and therefore cannot be one of the seven mentioned in this verse.

Revelation 15:7 “And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.”

Beast here is actually a living creature, a cherub or seraph. Remember these four living creatures? they stand before the throne of God. Read about them in Revelation 4, Isaiah 6, 37:16, and Ezekiel 1. These beasts have nothing to do with the beasts of chapter 13; those two are the Antichrist and False Prophet. These living creatures gave the seven angels seven cups, bowls, or vials containing the wrath of God. This is obviously symbolic of the destruction that the Lord Jesus will mete out upon his return in power and glory (Rev 19:11-21).

It was important for John to mention the eternal nature of God once again. The essence of the Name of God, Yahweh, is a poor English transliteration of יהןה, YHVH, the eternal one. God told Moses at the burning bush, that He is אהיה אשׁר אהיה, Eyeh Asher Eyeh, ‘I Am Who I Am,’ or ‘I Will Be Who I Will Be,’ or both. He also told Moses, “say to the Israelites: ‘I AM has sent me to you.'” (Exo 3:14).

In deference to His Name, in order that they might not offend his or utter His Name in vain, the Hebrew scribes substituted אדוני, Adonai, or LORD in English translations for His Name. Many English-speaking Jews use G-d and L-rd for the same reason.

This gives us the knowledge that Yahweh, the Almighty God, is sovereign. He is the Righteous Judge, the Creator, and thus has the power and authority to mete out justice to sinners. The metaphors of the Winepress of God’s Wrath, Bowls of His Wrath, or the Sword from the mouth of Jesus (Rev 19:15), are the means to do so. The actual means is seen in Revelation 19:11-21, and 20:9.

The Apostle Paul elaborates:

So it depends not on human will or exertion, but on God who shows mercy. For the scripture says to Pharaoh, “I have raised you up for the very purpose of showing my power in you, so that my name may be proclaimed in all the earth.” So then he has mercy on whomever he chooses, and he hardens the heart of whomever he chooses. You will say to me then, “Why then does he still find fault? For who can resist his will?” But who indeed are you, a human being, to argue with God? Will what is molded say to the one who molds it, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one object for special use and another for ordinary use? (Rom 9:16-21 NRSV)

The answer is yes, He does. God is sovereign and He has the right both show mercy to believers, and to take out His wrath upon unrepentant sinners.

Revelation 15:8 “And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.”

This is the shekinah, which is the visible presence of the glory of God. The Glory of God in the form of smoke will fill the Temple in Heaven until all seven bows of His wrath are poured out on unbelievers. We see two parallels to this in the Old Testament:

When Moses finished building the Tabernacle in the wilderness, the glory of Yahweh in the form of smoke, filled the Tabernacle and Moses was unable to enter the tent while the glory was present there. (Exo 40:33,34,35)

When Solomon finished the Temple, the priests took the Ark of the Covenant into the Holy of Holies. When the priests exited the Holy of Holies, the glory of Yahweh, in the form of a thick cloud filled the entire Temple “So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD” (1Ki 8:7-11). This same occurrence from a different perspective is recorded in 2 Chr 5:13.

Do you know Jesus Christ as your Savior? He is going to return to the world soon. Are you ready? When He does if you do not know Him as your Savior, you will join all those who do not know Him in “Outer Darkness where there will be weeping and gnashing of teeth.” (Mat 22:13-14).

Click for More Information.

Mark Oaks, Aug 5, 2021

Series Navigation

<< Revelation Chapter Fourteen Part IIIRevelation Chapter Sixteen Part I >>

1. The Harps and Lyres of King David, BibleSearchers.net, http://www.biblesearchers.com/temples/jeremiah11.shtml