I heard a loud voice out of the temple, saying to the seven angels, “Go and pour out the seven bowls of the wrath of God on the earth!”
The first went, and poured out his bowl into the earth, and it became a harmful and evil sore on the people who had the mark of the beast, and who worshiped his image.
The second angel poured out his bowl into the sea, and it became blood as of a dead man. Every living thing in the sea died.
The third poured out his bowl into the rivers and springs of water, and they became blood. I heard the angel of the waters saying, “You are righteous, who are and who were, O Holy One, because you have judged these things. For they poured out the blood of saints and prophets, and you have given them blood to drink. They deserve this.” I heard the altar saying, “Yes, Lord God, the Almighty, true and righteous are your judgments.”
The fourth poured out his bowl on the sun, and it was given to him to scorch men with fire. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn’t repent and give him glory.
The fifth poured out his bowl on the throne of the beast, and his kingdom was darkened. They gnawed their tongues because of the pain, and they blasphemed the God of heaven because of their pains and their sores. They didn’t repent of their works.
The sixth poured out his bowl on the great river, the Euphrates. Its water was dried up, that the way might be prepared for the kings that come from the sunrise. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; for they are spirits of demons, performing signs; which go out to the kings of the whole inhabited earth, to gather them together for the war of that great day of God, the Almighty.
“Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn’t walk naked, and they see his shame.” He gathered them together into the place which is called in Hebrew, “Megiddo”.
The seventh poured out his bowl into the air. A loud voice came out of the temple of heaven, from the throne, saying, “It is done!”
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 4, 7, 8, 10, 12, 13, 15, 16, 17 In the former Chapter was set down the preparation…
In the former Chapter was set down the preparation unto the work of God: here is delivered the execution thereof. And in this discourse of the execution, is a general commandment, in this verse, then a particular recital in order of the execution done by every of the seven Angels, in the rest of the chapter. This special execution against Antichrist and his crew, doth in manner agree unto that which was generally done upon the whole world, Rev. 8 and 9, and belongeth (if my conjecture fail me not) unto the same time. Yet herein they do differ one from another, that this was particularly effected upon the Princes and ringleaders of the wickedness of the world, the other generally against the whole world being wicked. And therefore these judgments are figured more grievous than those.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–17 1 And I heard a great voice out of…
1 And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.
Ver. 1. Go your ways] A proof of the divine calling of the ministers of the gospel. This commission came out of the temple, as obtained by the prayers of the saints.
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Pour out the vials] {See Trapp on "Rev 15:7"}
Upon the earth] Upon Antichrist and his adherents, Roma facta est ex aurea ferrea, ex ferrea terrea, Rome was made from golden to iron and from iron to dirt, said one of her own favourites. It is said, Rev 12:16, that the earth helped the woman; and yet here that the vials of God’s wrath were poured out upon the earth; to teach us, saith one, that men may be useful for the public, and yet not freed from God’s wrath. But that by-the-by only.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–17 And I heard a great voice out of the…
And I heard a great voice out of the temple; either out of the church triumphant, Christ, the Head of it, commanding the executioners of his justice to go and do their office; or out of the church militant, by their prayers soliciting God to execute vengeance upon the beast. All the beast’s territories, or the several parts of his kingdom, are expressed in this chapter, under the notions of the earth, the sea, the rivers and fountains, the sun, and the seat of the beast. The first command to the executioners of God’s justice, is, to pour out his wrath on the earth. By the earth; Pareus understands some parts of the earth; others, the common people; others, the Roman empire; but others, considering the earth as the firmest part of the universe, say, that by the earth is meant the popish clergy, the basis of the papacy; and I am very much inclined to judge that the most probable sense of it, not only because there is little of heaven in them, and their whole frame and model is the product of earthly policy, but because experience hath told us that the pope here received his first wound, in the diminution of their power and authority, and a contempt of them. God hath used many instruments to pour out this vial, even so many (whether princes or ministers) as he hath made use of to root out monasteries and abbeys, and to expose mass priests to scorn and contempt. Mr. Mede seemeth to be of another mind, thinking, that by earth is meant the commonalty of the people, whose defection from the pope was his first plague: but that which is to be understood by the earth, being the affected part of antichrist, I cannot agree with that learned man; for though the beast suffered by the defection of the commonalty, yet I cannot see how those that made the defection suffered at all by it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv1, 2, 3, 5, 8, 10, 12, 13, 15, 16, 17 Observe here, 1. The command given to the seven…
Observe here, 1. The command given to the seven angels, the executioners of God’s justice, to do their office, namely, in pouring out the vials of his wrath upon the earth. The command is here said to be given by a voice, by a great voice, because it was the command of a great God, and about a great work; and it is said to come out of the temple, in allusion to the holy of holies, the place of God’s exhibiting himself, and from whence he gave forth oracles of old.
Observe, 2. How the seven angels (the instruments of God in executing his judgments) receive their commission from God and pour not out one vial on the earth till they are required so to do; and being called vials of the wrath of God, it gives us this intimation, that what is done against antichrist, is not the effect of man’s revenge, but the fruit of God’s wrath; and whereas vials are vessels of large content, but of narrow mouths, which pour out slowly, but distill effectually, and drench deeply, it imports that the wrath of God is, though slow, yet sure; it comes upon sinners gradually; but if upon its approach they repent not, it will at last, like a mighty torrent, wash them away from off the earth.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On vv1, 8, 12, 17 We had in the foregoing chapter the great and…
We had in the foregoing chapter the great and solemn preparation that was made for the pouring out of the vials; now we have the performance of that work. Here observe,
I. That, though every thing was made ready before, yet nothing was to be put in execution without an immediate positive order from God; and this he gave out of the temple, answering the prayers of his people, and avenging their quarrel.
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II. No sooner was the word of command given than it was immediately obeyed; no delay, no objection made. We find that some of the best men, as Moses and Jeremiah, did not so readily come in and comply with the call of God to their work; but the angels of God excel not only in strength, but in a readiness to do the will of God. God says, Go your ways, and pour out the vials, and immediately the work is begun. We are taught to pray that the will of God may be done on earth as it is done in heaven. And now we enter upon a series of very terrible dispensations of Providence, of which it is difficult to give the certain meaning or to make the particular application. But in the general it is worth our observation that,
1. We have here a reference and allusion to several of the plagues of Egypt, such as the turning of their waters into blood, and smiting them with boils and sores. Their sins were alike, and so were their punishments.
2. These vials have a plain reference to the seven trumpets, which represented the rise of antichrist; and we learn hence that the fall of the church's enemies shall bear some resemblance to their rise, and that God can bring them down in such ways as they chose to exalt themselves. And the fall of antichrist shall be gradual; as Rome was not built in one day, so neither shall it fall in one day, but it falls by degrees; it shall fall so as to rise no more.
3. The fall of the antichristian interest shall be universal. Every thing that any ways belonged to them, or could be serviceable to them, the premises and all their appurtenances, are put into the writ for destruction: their earth, their air, their sea, their rivers, their cities, all consigned over to ruin, all accursed for the sake of the wickedness of that people. Thus the creation groans and suffers through the sins of men. Now we proceed to,
(1.) The first angel who poured out his vial, Rev 16:2. Observe, [1.] Where it fell - upon the earth; that is, say some, upon the common people; others upon the body of the Romish clergy, who were the basis of the papacy, and of an earthly spirit, all carrying on earthly designs. [2.] What it produced - noisome and grievous sores on all who had the mark of the beast. They had marked themselves by their sin; now God marks them out by his judgments. This sore, some think, signifies some of the first appearances of Providence against their state and interest which gave them great uneasiness, as it discovered their inward distemper and was a token of further evil; the plague - tokens appeared.
(2.) The second angel poured out his vial; and here we see, [1.] Where it fell - upon the sea; that is, say some, upon the jurisdiction and dominion of the papacy; others upon the whole system of their religion, their false doctrines, their corrupt glosses, their superstitious rites, their idolatrous worship, their pardons, indulgences, a great conflux of wicked inventions and institutions, by which they maintain a trade and traffic advantageous to themselves, but injurious to all who deal with them. [2.] What it produced: It turned the sea into blood, as the blood of a dead man, and every living soul died in the sea. God discovered not only the vanity and falsehood of their religion, but the pernicious and deadly nature of it - that the souls of men were poisoned by that which was pretended to be the sure means of their salvation.
(3.) The next angel poured out his vial; and we are told, [1.] Where it fell - upon the rivers, and upon the fountains of waters; that is, say some very learned men, upon their emissaries, and especially the Jesuits, who, like streams, conveyed the venom and poison of their errors and idolatries from the spring-head through the earth. [2.] What effect it had upon them: It turned them into blood; some think it stirred up Christian princes to take a just revenge upon those that had been the great incendiaries of the world, and had occasioned the shedding of the blood of armies and of martyrs. The following doxology (Rev 16:5, Rev 16:6) favours this sense. The instrument that God makes use of in this work is here called the angel of the waters, who extols the righteousness of God in this retaliation: They have shed the blood of thy saints, and thou hast given them blood to drink, for they are worthy, to which another angel answered by full consent, Rev 16:7.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–17 And I heard a great voice out of the…
And I heard a great voice out of the temple,.... The church, which in the preceding chapter is said to be opened; this was either the voice of God, whose temple the church is, and where he dwells, and who, has power over these plagues, Rev 16:9 and who, when he is about to bring judgments on the earth, is said to roar out of Zion, Rev 16:16 or of Christ, who is always in the midst of his church and people, and whose voice is as the voice of many waters; see Rev 16:15 or it may be of one of the four living creatures, the ministers of the word, in and by whom Christ often speaks; and the rather, since one of these gave the seven angels the golden vials of the wrath of God, they are now bid to pour out.
Saying to the seven angels, go your ways and pour out the vials of the wrath of God upon the earth; for though these angels had the seven last plagues to inflict, and the seven vials of God's wrath to pour out, and were in a readiness to do it, yet they did not move without an order, which is here given them; and they are bid to go their ways, from the temple, the church, where they were, and of which they were members, to the several parts of the antichristian empire; and there pour out all the wrath and vengeance of God upon his enemies, and theirs, and leave nothing behind, but give them the dregs of every cup of his fury: the earth here is to be taken in a larger sense than in the following verse, and includes the land and sea, the fountains and rivers, and even the ambient air, and also the sun in the firmament, as the pouring out of these vials upon them show; and designs the whole apostate church, consisting of earthly men, all the inhabitants of the earth, that worship the beast. The Alexandrian copy, the Vulgate Latin, Syriac, and Arabic versions, and the Complutensian edition, read, "the seven vials of the wrath of God"; these seven vials are not contemporary, much less the same with the seven trumpets; there is indeed a likeness between them in some things, especially in the first four; for as the first four trumpets affect the earth, the sea, the fountains, and rivers of water, and the sun, so the first four vials are poured out on the same, and that in the same order; first on the earth, and then on the sea, &c. and which will give some light, and be a direction to observe the several parts of the antichristian empire, which will suffer by these vials, and the in which their ruin will proceed; and as the trumpets were so many gradual steps to the ruin of the Roman empire, eastern and western, when become Christian, so these vials are so many gradual steps to, and which issue in the ruin of, both the eastern and western antichrist; though they do not respect the same things, nor the same times: the trumpets respect the Roman empire as Christian, under the government of emperors, after the downfall of Paganism in it; and the vials respect the antichristian powers in their several branches, under the pope and Turk. Antichrist did not appear until the fifth trumpet sounded, whereas the first vial is poured out upon his followers and worshippers, Rev 16:2 from whence it is a clear point, that the first trumpet and the first vial cannot be contemporary; and the same judgment may be made of the rest: and it may be further observed, that these vials are only poured out on the enemies of God and of Christ, and of his church and people; for no wrath can be poured out upon the saints, not the least drop of it can fall upon them; this would not be consistent with God's everlasting love to them, with the satisfaction of Christ made for them, nor with the blessings of justification, pardon, adoption, &c. bestowed on them; not but that they may meet with trouble in the of these vials, through the wars that will be in the world, and through the struggles of the beast of Rome, especially its last, which will be the hour of temptation, and that time of trouble than which never was the like; yet all will work for, and issue in their good, and they will rejoice in God's righteous judgments; the blow will be upon antichrist, the vengeance of God will fall upon those that have the mark of the beast, and the worshippers of his image, upon the seat of the beast, even upon Babylon, and the whole Romish jurisdiction, as appears from Rev 16:2 and also upon the Turkish empire, and all the nations engaged in the interest of both pope and Turk, Rev 16:12 and it is easy to observe, that there is in many of these vials an allusion to the plagues of Egypt; in the first, Rev 16:2 to the plague of boils, Exo 9:8 in the second and third, Rev 16:3 to that of turning the waters of Egypt into blood, Exo 7:19 in the fourth, Rev 16:10 to the darkness that was over all the land of Egypt, Exo 10:21 and in the fifth there is a manifest reference to the frogs that distressed the Egyptians, Exo 8:5 and in the seventh, to the plague of hail, Exo 9:23 and they have much the same effect, even the hardening of those on whom they fall, being far from being brought to repentance by them, Rev 16:9 and this confirms the application of the vials to the destruction of Rome, which is spiritually called Egypt, Rev 11:8 and may assure that they will issue in the ruin of antichrist, and in the salvation of God's people, as the plagues of Egypt did in the destruction of Pharaoh, and in the deliverance of the children of Israel; and may also lead us to conclude, that there will be a like quick execution of the one as of the other; for as the plagues of Egypt came very quick one after another, so it seems as if the pouring out of these vials would be in like manner; the angels receive them together, and have their orders at the same time; and they go forth immediately, one after another, if not together, to the respective parts where they are to pour them forth, and which they do directly; see Rev 16:8. Moreover, these vials will affect antichrist both with respect to his civil and ecclesiastic capacity, or both in temporals and spirituals, and, both antichrists, eastern and western: whether they are begun to be poured out or not, is a question. I am ready to think they are not, because they seem to me to refer to the seventh trumpet, which as yet has not sounded, and are the same with the wrath of God, and the time of the judging the dead, or avenging the blood of the saints, which will be come when that sounds, Rev 11:18. Besides, the outer court is not entirely given to the Gentiles, nor the witnesses slain, which must be before this time of wrath upon antichrist; not but that there has been some manifest marks of the divine displeasure upon the whore of Rome, and she has been sinking ever since the Reformation, at which time some begin these vials, or before; and she is reduced to a low estate; yet I think not to such a degree as these vials express.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17 Pour out the seven phials - The epistles to…
Pour out the seven phials - The epistles to the seven churches are divided into three and four: the seven seals, and so the trumpets and phials, into four and three. The trumpets gradually, and in a long tract of time, overthrow the kingdom of the world: the phials destroy chiefly the beast and his followers, with a swift and impetuous force. The four first affect the earth, the sea, the rivers, the sun; the rest fall elsewhere, and are much more terrible.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 15, 16, 17 The angels are commanded to pour out their vials…
CHAPTER XVI.
The angels are commanded to pour out their vials upon the
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earth, 1.
The first pours out his vial on the earth, by which a grievous
sore is produced, 2.
The second angel pours out his trial on the sea, and it is
turned into blood, 3.
The third angel pours out his vial on the rivers and fountains,
and they are turned also into blood, 4-7.
The fourth angel pours out his vial on the sun, and men are
scorched with fire, 8, 9.
The fifth angel pours out his vial on the throne of the beast,
10, 11.
The sixth angel pours out his vial on the river Euphrates, 12.
Three unclean spirits come out of the mouth of the beast, dragon
and false prophet: and go forth to gather all the kings of the
world to battle, in the place called Armageddon, 13-16.
The seventh angel pours out his vial on the air, on which
followed thunders, lightnings, earth-quakes, and extraordinary
hail, 17-21.
NOTES ON CHAP. XVI.
Verse 1. Go your ways, and pour out] These ministers of the Divine justice were ready to execute vengeance upon transgressors, having full power; but could do nothing in this way till they received especial commission. Nothing can be done without the permission of God; and in the manifestation of justice or mercy by Divine agency, there must be positive command.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 4, 8, 10, 12, 15, 17 Rev 16:1. And I heard a great voice out…
Rev 16:1. And I heard a great voice out of the temple — All things being prepared, the angels having received their instructions from the oracle, and the vials being filled with the wrath of God, by one of the four living creatures, (see on Rev 15:7,) I heard the word of command given to the seven angels to pour out their vials in their order, the inhabitants of the earth being ripe for those judgments which the justice of God had appointed for their punishment. The epistles to the seven churches are divided into three and four; the seven seals, and so the trumpets and vials, into four and three. The trumpets gradually, and in a long tract of time, overthrow the kingdoms of the world; the vials destroy chiefly the beast and his followers, and that with a more swift and impetuous force. The four former affect the earth, the sea, the rivers, the sun: the rest fall elsewhere, and are much more terrible.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–17 And I heard a great voice out of the…
And I heard a great voice out of the temple - A loud voice out of the temple as seen in heaven (notes on Rev 11:19), and that came, therefore, from the very presence of God.
Saying to the seven angels - That had the seven vials of wrath. See the notes on Rev 15:1, Rev 15:7.
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Go your ways - Your respective ways, to the fulfillment of the task assigned to each.
And pour out the vials of the wrath of God - Empty those vials; cause to come upon the earth the plagues indicated by their contents. The order in which this was to be done is not intimated. It seems to be supposed that that would be understood by each.
Upon the earth - The particular part of the earth is not here specified, but it should not be inferred that it was to be upon the earth in general, or that there were any calamities, in consequence of this pouring out of the vials of wrath, to spread over the whole world. The subsequent statements show what parts of the earth were particularly to be affected.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 8, 10, 12, 16 I heard a great voice. Bossuet explains the pouring…
I heard a great voice. Bossuet explains the pouring out of the seven vials in this manner. The five first he supposes to have taken place under the reign of Valerian and Gallien; the sixth he supposes to have been poured out during the reigns of Valerian, Dioclesian, and Julian; and the seventh under Honorius and the Alani. (Bossuet) --- All commentators, however, seem to agree that the great city mentioned in the 19th verse, is to be understood of Rome, and that the plagues which are here foretold, are denounced against her. (Calmet, Pastorini, &c.) --- Go and pour out the seven vials, &c. According to the exposition followed by the bishop of Meaux, all these seven vials are already past, being punishments and judgments exercised against the heathen emperors, from the time of Valerian even to the time of Julian, at whose death it might be said, (ver. 17) it is done. Idolatry is destroyed, as to its public worship. Here in particular, by the drying up of the Euphrates, and by the armies of the East, these interpreters understand those of the Persians, who first gave the great shock to the empire in Valerian’s time, and by whom afterwards Julian the apostate was defeated, and killed. By the great Babylon they also understand idolatrous Rome; and by the islands and mountains sunk by earthquakes, they understand the destruction of divers kingdoms. According to another interpretation, (which is very common) all these judgments are to come before the end of the world; and will be in a manner literally executed about antichrist’s time. At the first vial, men shall be struck with ulcers and wounds, not unlike to the sixth plague of Egypt. At the second and third vial, the sea and fountains shall be turned into blood, as in Egypt. At the fourth vial shall be excessive scorching heats, tormenting men, and burning every thing for their use. At the fifth vial darkness, like that of Egypt. At the sixth vial, (ver. 12.) the Euphrates dried up, to open a passage for the armies from the East, to come and join the forces of antichrist. And the three unclean spirits like frogs, may signify devils sent by the dragon, or chief of the devils, to excite the wicked to all manner of unclean abominations. They are here said to be gathered together in a place called Armagedon, perhaps with an allusion to Mageddon, in the tribe of Manasses, where the two kings of Israel, Ochozias and Josias, perished. (4 Kings ix. 21.) And they are brought in only to signify a place of great destruction. See also Zacharias xii. 11. At the seventh vial, a voice, it is done, i.e. the reign of the wicked in general, and of antichrist, is at an end. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain On v1 Revelation Chapter 16
Revelation Chapter 16
The first vial of wrath brought the utmost distress and shameful misery on all who had taken the mark of the beast.
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The second brought the power of moral death on the mass of peoples; all who were among them within the limits of the prophetic earth, died-I apprehend, gave up mere outward profession. We have here an example of the use of symbols which it is well to note. All the vials are poured out on the earth, that is, applied to the sphere of already formed relationship with God. But in this there might be a specialrelationship in which men had to do with God in this world-were inhabiters of earth, or the mass of people within that sphere.
The third vial was poured out on all the sources of popular influence and action; and they became positively deathful. It seems to me, that the deadly influence in alienation from God, within the sphere of prophecy, is strongly marked here. Death is used generally as the expression of the power of Satan.
Then the supreme authority is made frightfully oppressive. This gave the first four of direct judgment according to the usual division.
The fifth vial strikes the throne of the beast, the seat and stability of his authority, which Satan had given him; and his kingdom became full of darkness. All was confusion and wretchedness, and no resource: they gnawed their tongues with anguish and blasphemed God.
The sixth angel pours out his vial on Euphrates- destroys, I apprehend, the securing boundary of the Western prophetic powers-not the seat of its power, but broke its frontier, that the way of the kings of the East might be prepared. I look at this simply as the bringing in of the powers of Asia into the conflict for the universal conflagration of powers. The sixth vial sends forth three unclean spirits, the sum of all evil influences: that of Satan’s direct power as antagonistic of Christ; that of the power of the last empire, the beast; and that of the second beast of chapter 13 henceforth known as the false prophet, Satan’s influence as the Antichrist, an idolatrous wonder-working power; and the kings of the world were gathered together to the battle of the great day of God Almighty. The allusion is to Jdg 5:19-20. At the seventh vial there is a general break-up and subversion, and Babylon comes into judgment. And the hail of God, the judgment of God, came on men from heaven. (Compare Isa 32:1-20; Isa 33:1-24) All separate independent interests and established powers disappeared. This was over the earth-God’s judgment by providence and instruments-but the Lamb was not come yet. The details of Babylon’s judgments are reserved for the following chapters.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Revelation 16
B.—REAL EARTHLY WORLD-PICTURE OF THE SEVEN VIALS OF ANGER; OR, THE END-JUDGMENT IN GENERAL
Revelation 16
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1And I heard a great voice out of the temple saying to the seven angels, Go your ways [om. your ways], and pour out the [ins. seven1] vials of the wrath 2[anger of God upon [into the earth. And the first went departed, and poured out his vial upon into2] the earth; and there fell [came (ἐγένετο)] a noisome [an evil] and grievous sore3 upon the men which [who] had the mark of the beast3[wild-beast], and upon them which [who] worshipped his image. And the second angel [om. angel4] poured out his vial upon [into] the sea; and it became as the [om. as the] blood [ins. as] of a dead man [man]: and every living soul [or soul of life (ψυχὴ ζωῆς)] died [ins., the things] in the sea. 4And the third angel [om. angel5] poured out his vial upon [into] the rivers and [ins. the] fountains of [ins. the] waters; and they became blood [or there came blood (ἐγένετο6 αἷμα)]. 5And I heard the angel of the waters say [saying], Thou art righteous, O Lord, [om. O Lord,]7 which [who] art, and [ins. who] wast, and shalt be [om. and shalt be8—ins. the9 Holy]. [or who art and who wast holy,]9 because thou hast judged thus [didst6adjudge these things], [;] For [because] they have [om. have] shed [poured out] the blood of saints and prophets, and thou hast given them blood to drink; for7[om. for]10 they are worthy. And I heard another out of [om. another out of]11 the altar say [saying], Even so [Yea], [ins. O] Lord [ins. the] God [ins., the] Almighty 8[or, All-Ruler12], true and righteous are thy judgments. And the fourth angel [om. angel13] poured out his vial upon (ἐπί) the sun; and power [om. power9—ins. it] was given unto him [it] to scorch [ins. the] men with fire. And [ins. the] men were scorched with great heat [scorching], and [ins. they]14 blasphemed the name15 of God, which [who] hath power [the authority] over these plagues:and they repented not to give him glory. 10And the fifth angel [om. angel16] poured out his vial upon the seat [throne] of the beast [wild-beast]; and his kingdom was full of darkness [became darkened]; and they gnawed their tongues for [because of (ἐκ)—ins. the] pain, 11and blasphemed the God of [ins. the] heaven because of (ἐκ) their pains and [ins. because of (ἐκ)] their sores, and repented not of (ἐκ) their deeds [works]. 12And the sixth angel [om. angel17] poured out his vial upon the great river Euphrates18; and the water thereof was dried up, that the way of thekings of the east [who are from the sun-rising] might be prepared. 13And I saw three unclean spirits like frogs come [om. three unclean spirits like frogs come] out of the mouth of the dragon, and out of the mouth of the beast [wild beast], and outof the mouth of the false prophet [ins., three unclean spirits as frogs]. [;] 14for they are the [om. the] spirits of devils [demons], working miracles [doing signs], which [that]19 go forth unto [upon (ἐπί)] the kings of the earth and [om. of the earth and]20 of the whole world [inhabited world (οἰκουμένης)], to gather them [ins. together] to the battle [war] of that [the] great day of God [ins. the] Almighty15[or All-Ruler12]. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest [that] he walk [ins. not] naked, and they see his shame. 16And he [or they]21 gathered them together into a [the22] place called in the [om.the] Hebrew tongue [om. tongue] Armageddon [or Harmagedon]. 17And the seventh angel [om. angel23] poured out his vial into [upon] the air; and there came a great24 voice out of25 the temple of heaven [om. of heaven26], from the throne, saying, It is done. 18And there were (ἐγένετο) [ins. lightnings, and] voices, and thunders, and lightnings [om., and lightnings]; and there was (ἐγένετο) a great earthquake, such as was not since [from the times when] men were [a man was]27 upon the earth, so mighty [such] an earthquake, and [om. and] so great.19And the great city was divided [became (ἐγένετο)] into three parts, and the cities of the nations fell: and great [om. great] Babylon [ins. the great] came in remembrance [was remembered] before God, to give unto her the cup of the wine of thefierceness [anger] of his wrath. 20And every island fled away [om. away], and the21[om. the ] mountains were not found. And there fell upon men [om. there fell upon men] a great hail [ins. as of a talent in weight descendeth] out of [ins. the] heaven [ins. upon the men], every stone about the weight of a talent [om. every stone about the weight of a talent]; and [ins. the] men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great [because great is the plague of it exceedingly].
EXEGETICAL AND CRITICAL
SYNOPTICAL VIEW
The seven Vials of Anger embrace the collective Earth-picture of the world-judgment in general. Hence the seventh Vial is comprehended together with the rest, and not, like the seventh Seal and the seventh Trumpet, made the basis of a new Seven. The seven Angels of Anger follow each other in rapid succession and with terrible effect; only, between the third and fourth Vials, there occurs a double digression, in a sort as a theodicy of these fearful judgments and for the tranquillization of the startled mind. Now if we hold fast the idea that anger is an infliction of death, death being the decomposition, the dissolution of life, the explanation, in general, of the present section is already established;—especially if we further consider that the anger, or death-judgment, of God is operative through the medium of the anger of the heathen [nations], or the frenzy of false enthusiasm. Once more we are reminded of the lofty consciousness and teleology of the plagues. Only at the command of a great voice from the smoke-filled Temple—at the bidding of God, therefore—do the Angels begin their work. Each one knows, in his quality of Angel, his particular rank in the angelic series, and his particular mission. The following is the succession of the outpourings of anger:
1. Into the earth. This, therefore, is the death, the vital decomposition and dissolution of the New Testament Theocracy, the external phenomenal form of the Church (and relatively of the Christian State, inasmuch as the old Theocracy embraced both State and Church). (See the Introduction, pp. 33 sq.; 2 Thessalonians 2) The effect of this first Vial is a malignant sore, with which all the worshippers of the Beast are smitten. The consummate idolatrous world-spirit in the Church, in churchly dignities and forms, results in an incurable fiery sore of fanatical self-consumption and self-destruction (2Ti_2:17). The form of this sore is intoxication through the medium of the cup of anger, i. e., the confusing false enthusiasm or fanaticism which it inspires as the product of the denial of all religious and moral principles.
2. Into the sea. The worldly life of state and nations likewise becomes the subject of a process of decomposition which leads to death. Consummate passionate subjectivism and party-spirit, in all the forms of senseless self-intoxication, in mercantile, socialistic, absolutist and many other directions, finally rupture all social, popular, and political coherence. The sea becomes blood (Exodus 7), and this blood is as that of a dead man; dead blood. All the goods of the social life of the nations lose their vital value, because they have become the property of consummate egoism. They are dead like the men who determine their value, and operate fatally upon every one who would carry on his life in this sea of blood. Every living being, it is declared, died in the sea.
3. Into the rivers and fountains of waters. Self-empoisonment of mental currents, and, what is still worse, self-empoisonment of fountains, the original life of geniuses and men of talent. And there became blood [ἐγένετο αἶμα]. It is not said that this blood was like that of a dead man. The life of minds, of mental culture—pouring forth in an unnatural state of obduracy and frenzied deification of self, frenzied deification and bestialization of man—becomes a nauseous and fatal death-draught for those who would quell their thirst at the fountains and streams of waters. The natural life-fountains and life-rivers of minds have, in the perversion of moral nature to unnaturalness, become fountains and rivers of deadly intoxication and mental distraction.—Now ensues a pause. The Seer hears the Angel of the waters speaking. And here let us avoid the pagan and also Rabbinical conception of spirits of nature,—water or fire angels in the literal sense of the term. The Angel of the waters, in this passage, is the Angel who brings anger upon the water, the Angel of the Divine rule as exercised over the surging, social nation-life of men; just as the Angel of the Altar (Rev_16:7) or of the fire (Rev_14:18) is the spirit or teleology of all fire of sacrifice on earth. The Angel of the waters adores the righteousness of God in this terrible judgment upon the waters. Men must now drink blood, because they have shed the blood of Saints and Prophets, i. e., also, because they have first turned the heavenly fountains of waters on earth, out of which it was designed that they should drink, into blood. The assent of the other Angel from the Altar28 designates the natural consequence of the ancient blood-guiltiness still more decidedly, in accordance with the idea of the Altar, as a righteous judgment of God.
4. Upon the sun. The sun of revelation itself; not in respect of its essence, but in respect of its shining and effect. The true shining of the sun is as vitalizing life; its effect is healthful vital heat. But how is it when men begin to make Christianity, in great part, a hot-blooded system of confession or negation, a thing of priesthood or of sects!—how is it when churchly fanaticism begins to produce Sicarii, as did Jewish fanaticism in the Jewish war! The fanatical heat of the one class calls forth increasingly the blasphemy of the other, instead of all being horrified at this frightful incapacity for receiving the simple sunshine of Christianity in purity, at this still more frightful capacity for converting the light of revelation into nothing but a misleading and infatuating power and a consuming passion.
5. Upon the throne of the Beast. The Beast must still be understood in the general sense, like the City of Babylon (Rev_16:19), for the branching of the one judgment into three judgments has not yet taken place. The throne of the Beast is the government, the system of Antichrist. His kingdom became darkened; this means, we think, that it became confused in its contradictions—it lost its consistency. For it was a sphere of spiritual and religious-moral darkness from the beginning. Such self-confusion is already to be seen where atheism and spiritism, bigotry and blasphemy, criticism and fanaticism hold high carnival together.—Then a mighty and poignant self-scorn comes over the haughty spirit of the associates of this kingdom, and they gnaw their tongues in the pain of their impotence and nothingness. They blaspheme the God of the Heaven because of their pains. In so far as they need an object for their blasphemy, therefore, they are still theists. They blaspheme God as the God of the Heaven—all that is transcendent is hateful to them because the Beast has become their god on earth.29 In so far, also, as Nature reflects the Divine lineaments of her Creator, she too, doubtless, becomes the object of their blasphemy; indeed she is occasionally blasphemed even now by some who make her the subject of their investigations. Because of their pains and because of their sores they blaspheme; the sores—i. e., the malignant ulcers which do not, as local focuses, eliminate the morbid matter from the system, but which overpower the life, changing it into morbid matter and consuming it—continue, therefore, from the first Anger-vial through all the stages of outpoured anger. This blasphemy of despair sets in instead of the repentance of faith.
6. Upon the great river, the Euphrates. Here also we look upon the Euphrates as the line of demarkation between the civilized world and the barbarous and savage world of the nations of the East (Revelation 20; Ezekiel 38. sqq.). We see, accordingly, that the army of horsemen (Rev_9:14) comes from the hither shore of the Euphrates, from the region of Babylon, the seat of the most ancient civilization, the type of all Antichristian world-monarchies (Daniel 7). On the other hand, the kings of the East [from the sun-rising] come from beyond the Euphrates, as the representatives of all the barbarism of the remotest world. The drying up of the Euphrates, therefore, signifies that the barrier-line between the civilized world and the rudest and roughest popular life is done away with, in a social as well as a terrestrial sense. In consequence of the mental confusion and distraction resultant upon a false over-refinement, the way is prepared for the hostile attack of rudeness and barbarism upon the seat of culture. Nevertheless, the Eastern barbarian kings come not uncalled. Three spirits, resembling frogs, proceed out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the False Prophet. Thus a frog-clamor with three variations is formed. The key of Satan is contempt of man (Job_2:4); the key of the Beast is the deification of man (2 Thessalonians 2); the key of the False Prophet is a bigoted training of man—a compound of the preceding two elements (Rev_13:13-14). Thus these modern nightingales, the frogs, announce the new spring-time of mankind. As spirits they are spirits of demons, of such demons as engender moral possession; with this effect they come upon the kings of the earth and set on foot the great revolt-alliance for the war of the great day of God, Who, as the All-Ruler, over-rules even this uprising (see Rev_19:19; Rev_20:8). As the greatest of catastrophes, this event shall come very suddenly and as in the night-time—hence the admonition of Rev_16:15. None should abandon himself to spiritual carelessness, as one that sleeps without his garments, for a man so doing might be cast out naked into the night. This admonition applies even to the pious, in reference to the last time. The rebel host gathers, as appointed by God the Judge, at a field of battle called Harmageddon [or, Armageddon].
The enigmatical name of Harmageddon or Harmagadon gives occasion for a precursory examination of the entire section. The three special judgments following, from chapter 17 on, are already visible in this general sketch of the judgment. This is manifestly the case with the incipient judgment upon the Beast (Rev_16:10), as compared with the consummate judgment upon the Beast, Rev_19:19. So, likewise, the judgment upon Babylon (chs. 17 and 18) is visible in the judgment of the first Anger-vial, poured out upon the earth. The second Vial of anger is annexed to the first; the third and fourth form a transition to the fifth. The reflection of the sixth Vial of anger we behold in the judgment upon Gog and Magog. When these are said to surround the camp of the Saints and the beloved City, it necessitates the reference of the name Har-Magedon (Mount of Decision or Sentence) to the Mount of Olives in accordance with Zec_14:4. The mountains of Israel shall in general, according to Ezekiel 38, 39, be mountains of decision. A more precise definition of the locality, the valley of the dead (Eze_39:11), leads us into the region between Jerusalem and the Dead Sea—likewise, therefore, into the vicinity of the Mount of Olives. Hence, the Seer may have merely borrowed the name from the northern waters of Megiddo, where the Israelites conquered the heathen kings of Canaan (Jdg_5:19), and from the southern plain of Megiddo (2Ki_23:29), where Josiah was defeated by the Egyptians,—possibly with the idea that the mountain of Megiddo puts an end to the fluctuations between victory and defeat in the wars of the people of God.
7. Upon the air. The air is the vital element of the earth, the sea, the sweet waters, and mankind. With the decomposition of this vital element—which cannot be understood simply of the common spirit-world of humanity, but must be regarded as having reference also to the cosmical vital conditions of men and of the earth, because the end in the former sense necessarily brings with it the end in the latter sense—the death of the old form of the world is decided. Hence a great voice resounds from the Temple of Heaven and from the Throne, saying: It is done. This end of the world (see Rev_20:9 sqq.), however, is not the annihilation of the world, but its setting, in order to a resurrection. Hence the dying of the old world is accomplished amid lightnings, and voices, and thunders, annunciatory of a new world, and together with these comes the great earthquake whose like has never been since men were on the earth (see 2 Peter 3). And now out of the great general judgment, the three special judgments develop (Rev_16:19). The great City is broken up into three parts. The judgment upon great Babylon consists, primarily, in the fact that it is divided into a small, specific, mock-holy Babylon, into the demonic Kingdom of the Beast, and into a brutal, Satanic mob-kingdom (comp. Eze_38:21-22). The cities of the nations [Gentiles] likewise fall—the ancient seats of worldly civilization; the islands of small and intimate communities vanish, as do also the towering mountains;—great, secluded churches, even proud, firm-based states are sought for now in vain. Equilibrium in the spiritual world as well as in nature is destroyed; all things waver betwixt fiery heat and deathly cold;—hence the formation of hailstones, of the weight of a talent, which fall upon men; these hailstones and their fall are, of course, not to be apprehended in a purely material sense, according to which they would dash all men to pieces, but they are still real and terrible enough to provoke the remnants of a recognition of God in the wicked to fresh blasphemy. With the partition of Babylon the Great, the judgment is in reality already decided, there being a reciprocal negation on the side of the parts, and the whole, consequently, being in process of complete dissolution; in like manner the tower-building of ancient Babel was put an end to, and, in its centrality, judged, by the Divine dispersion of those engaged therein.
We call attention once more to the fact that in Rev_16:19 the ramification of the great general End-judgment into the three special Judgments now following, is expressed.
[ABSTRACT OF VIEWS, ETC.]
By the American Editor
[Elliott: Chs. Rev_16:1-14; Rev_11:15-19; Rev_14:6-8; Revelation 15, relate to the same period (see on p. 281)—viz.: “The era of the French Revolution, as figured under the first six Vials of the seventh Trumpet,” a period extending from A. D. 1789 to A. D. 1848. Chs. Rev_11:15-19; Rev_15:1 to Rev_16:1 is the introduction and commencement of the Vial-outpouring.30—(Note the similarity of the first four Vials to the first four Trumpets. See on p. 201). Rev_16:2. The first Vial. The ἕλκος (expressive of the boil that broke forth on the Egyptians, comp. Exo_9:9,—probably the plague-spot or the smallpox) figures “some extraordinary outbreak of moral and social evil, the expression of deep-seated disease within, with raging pain and inflammation as its accompaniment—disease of Egyptian origin perhaps in the Apocalyptic sense of the word Egypt, and alike loathsome, deadly, self-corroding, and infectious—that would arise somewhere in Papal Europe, shortly after the cessation of the Turkish woe, and on the sounding of what might answer to the seventh Trumpet’s blast; an evil, too, which would soon overspread and infect the countries of Papal Europe generally and their inhabitants.” It symbolizes “that tremendous outbreak of social and moral evil, of democratic fury, atheism, and vice, which was speedily seen to characterize the French Revolution; that of which the ultimate source was in the long and deep-seated corruption and irreligion of the nation; its outward vent, expression and organ in the Jacobin clubs, and their seditious and atheistic publications; its result, the dissolution of all society, all morals, and all religions; with acts of atrocity and horror accompanying scarce paralleled in the history of man; and suffering and anguish of correspondent intensity throbbing throughout the whole social mass, and corroding it—that which from France as a centre, spread like a plague, through its affiliated societies, to the other countries of Papal Christendom; and proved, wherever its poison was imbibed, to be as much the punishment as the symptom of the corruption.”
Rev_16:3. The second Vial. A judgment on the maritime power, commerce, and colonies of the countries of Papal Christendom—i. e., Spain, France and Portugal. It symbolizes—(1) The great naval war which continued A. D. 1793–1815, in which “were destroyed near 200 ships of the line, between 300 and 400 frigates, and an almost incalculable number of smaller vessels of war and ships of commerce. It is most truly stated by Dr. Keith (Signs of Times, ii., p. 209) that the whole history of the world does not present such a period of naval war, destruction, and bloodshed.” (2) The revolt of the transatlantic colonies and the following bloodshed.
Rev_16:4-7. The third Vial. It symbolizes the judgment of war and bloodshed visited on the countries watered by the Rhine and the Danube, and on the sub-Alpine provinces of Piedmont and Lombardy, A. D. 1792–1805.
Rev_16:8-9. The fourth Vial. This symbolizes a judgment on the German Emperor and the other sovereigns of Papal Christendom. Napoleon, A. D. 1806, compelled the renunciation by the Emperor of Austria of the title “Emperor of the Holy Roman Empire and of Germany;” he also deposed the other papal kings, and “scorched men with fire,” A. D. 1806–1809. (Comp. the Explanation of the fourth Trumpet, p. 201).
Rev_16:10. The fifth Vial. A judgment on Rome (the throne of the seven hills), consecutive on that of the former Vial. Immediately after the battle of Wagram, A. D. 1809, the Pope was subjected to insult and spoliation, his temporal authority over the Roman State was abolished, and Rome itself was incorporated with France as the second city of the empire.31
Rev_16:10 (last clause), 11 set forth—(1) The severity of sufferings endured; (2) the blasphemy (a) of France in atheism, (b) of Papal countries (subsequently of France also), in ascribing Divine prerogatives to creatures; (3) the continuance in sin of those who had been punished, after the cessation of the preceding judgments.
Rev_16:12. The sixth Vial. The first portion symbolizes judgment on the Mohammedan Turk, begun A. D. 1820, in the assertion of independence by Ali Pacha of Yanina, and the immediately-following Greek insurrection, and continuing in the gradual decay of the empire to the present time. By the kings from the sun-rising are symbolized the Jews; the way for their return to their own land being prepared in the decay and fall of the Turkish Empire. By the three frogs are figured three unholy principles, going forth throughout the whole habitable world—viz.: (1) from the Dragon, heathen-like infidelity; (2) from the Beast, popery; (3) from the False Prophet, priestcraft.——Rev_16:15 to Rev_22:15, together with Rev_14:9-20, represents “The present and the future, from A. D. 1849 to the Millennium and Final Judgment”.—the first portion of which is the æra of the seventh Vial. Rev_14:9-20 presents the primary and briefer series of prefigurations of the æra of the seventh Vial in the part without-written32 of the Apocalypse, down to the wine-press treading before the Millennium; this consists of four parts—(1) Rev_16:9-11, a public and notorious outcry of warning throughout European Christendom and its dependencies as to what is meant by the Beast and his image, and as to the fate of their followers; (2) Rev_16:12-13, a deep impression and earnest inculcation, on the part of the true Church, of the near approach of the grand epoch of blessedness predicted in Scripture of departed saints; (3) Rev_16:11-16, the first grand act of the judgments of the consummation on Antichristendom; (4) Rev_16:17-20, the last judgment, a judgment unto blood, upon apostate Christendom. Rev_16:15-21 presents “The fuller Apocalyptic figuration, as within-written,33 of the events immediately preparatory to, and those included in, the seventh Vial; down to the wine-press treading, and destruction of the Beast and False Prophet, immediately before the Millennium;” in it are—(1) Rev_16:15, an introduction to the outpouring, the warning, indicating increased faithfulness on the part of the ministry in declaring the coming of the Lord and the duty of being prepared to meet Him (?); (2) Rev_16:16, the success of the unclean spirits in influencing kings and people against Christ and His Church; (3) Rev_16:17-20, the seventh Vial—realities yet future are symbolized, viz.: An extraordinary convulsion, darkening and vitiation of the moral and political atmosphere of Europe (having, perhaps, a literal groundwork in some ominous derangement of the natural atmosphere), ministering disease to each body politic, and, perhaps, resolving society for awhile into its primary elements; resulting, finally, in the resolution of the Papal Empire into a tri-partite form, in which form Rome (including its subject ecclesiastical State and the political tri-partition connected with it), is to receive its peculiar and appalling fate.
Barnes agrees, in the main, with Elliott; he makes, however, the following important differences in interpretation: 1. The pouring out of the fourth Vial upon the sun, etc. (Rev_16:8), indicates “that a scene of calamity and woe would ensue as if the sun should be made to pour forth such intense heat that men would be ‘scorched,’ ” the reference being to the wars following the French Revolution.—2. By the kings of the East (Rev_16:12) are to be understood the rulers of the East (Orient?); “All that is fairly implied in the language here is that the kings of the East would be converted to the true religion,” and that the destruction of the Turkish power would be in order thereto.—3. The three malign influences symbolized by the “frogs” (Rev_16:13) are not specifically characterized.—This author quotes largely from Allison’s History of Europe in support of his interpretations.
Stuart regards the Vials as a series of judgments upon the enemies of the Church, terminating primarily in the death of Nero and the destruction of Jerusalem, and ultimately (?) in the destruction of the Pagan power under Constantine. He writes: “The author of the Book has given a sketch which corresponds, with a good degree of exactness, to the state of facts. The persecuting power of the unbelieving Jews ceased in the main with the destruction of Jerusalem. Hence the tempest and earthquake which lay that place in ruins, are the finale of the first catastrophe. But not so with the second. The death of Nero was indeed the destruction of the Beast, for the time being, and it made a temporary end of persecution. But the Beast still came up again from the pit; the contest was renewed, and, with many remissions, continued down to the time of Constantine. Rome, as heathen, then finally ceased to persecute. The Beast was finally slain.”
Wordsworth regards the visions of the Vials as partially fulfilled, and yet only as “a prelude and specimen of what will be more fully developed.” He interprets the εἰς with which the ἐξέχεε of the first three Vials is construed as denoting infusion into and admixture with the object of punishment, and the ἐπί of the last four as indicating the Divine vengeance as trampling upon it. His interpretation of the Vials is as follows: 1. This plague is upon men’s persons, and consists in physical and spiritual disease, the result of the teachings and practices of the Papacy.—2. The sea represents nations in a restless state, and the plague is that carnal men lose the genuine properties of men and become mere things.—3. This plague is inflicted on the resources of the Papacy; those things that once supplied it with wealth and power (indulgences, pretended miracles, etc.), become occasions and instruments of its suffering and shame.—4. The temporal splendor (sun) of the Papacy, by the galling exactions through which it is maintained, already scorches its subjects.—5. “The fifth Vial is poured upon the throne of the Beast; and his kingdom is darkened. Here is another reference to the plagues of Egypt, etc. (No exposition is given.)—6. This plague consists in the decay of supremacy, secular and spiritual, which is to Rome, the spiritual Babylon, the source of her glory and strength, as was the literal Euphrates to the literal Babylon. By the kings of the East are symbolized saints whose advance Rome has hindered.—7. The destruction of Rome, the mystical Babylon, “the capital city of the Empire of the Beast.”
Alford. This writer remarks generally concerning the Vials: 1. The series reaches on to the time of the end, and the whole of it is to be placed near that time. 2. As in the Seals and the Trumpets there is a marked distinction between the first four and the following three—the objects of the former being the earth, the sea, the springs of water, and the sun, those of the latter being more particularized. 3. As in the other series, so here there is a compendious and anticipatory character about several of the Vials, leading us to believe that those of which this is not so plain, partake of this character also. 4. We have no longer, as in the Trumpets, a portion of each element affected, but the whole. 5. While by the plague of the fourth Trumpet the sun is partially darkened, by that of the fourth Vial its power is increased.—He presents no affirmative views as to the nature of the specific plagues, save in the case of the last, which he regards as indicating the destruction of the city of Rome and the execution of vengeance on the mystic Babylon.—For particular remarks see under Explanations in Detail.
Lord: The office of the seven Angela is simply to assist the revelation, by designating the commencement of the seven judgments, and distinguishing them as inflictions of Divine wrath; not to symbolize the agents on earth by whom they are caused. The interpretation of the several Vials is as follows: 1. The earth, when distinguished from the sea, etc., denotes the population of an empire under a settled government; the men were those who have the mark of the Wild-beast; the ulcer symbolizes an analogous disease of the mind; a restlessness and rancor of passion exasperated by agitating and noxious principles and opinions, that fill it with a sense of obstruction, degradation and misery—this ulcer represents the restlessness under injury, the ardor of resentment, hate, and revenge, the noxiousness and contagion of false principles and opinions that marked the commencement of the political disquiets of the European States toward the close of the last century.—2. The sea denotes the population of a central kingdom in violent commotion; it is to the animals that live in it what a people is to the monarchs, nobles, ecclesiastics, etc., who owe to them their support. This symbol denotes the second great act in the French Revolution, in which the people slaughtered one another, and exterminated all the influential ranks, king and queen, nobles, etc.—3. Rivers and fountains are to the sea what smaller exterior communities are to a great central nation. This symbol denotes the vast bloodshed in the other Apocalyptic kingdoms, in the insurrections and wars that sprung out of the French Revolution.—4. Those who exercise the government of a kingdom are to the people what the sun is to the land and sea. This symbol denotes that the rulers of the people on whom the preceding judgments fell, were to become armed with extraordinary and destructive powers, and to employ them in the most violent and insupportable oppression.—5. The ascription of a throne and kingdom to the Wild-beast shows that he is the symbol of the rulers of an empire. The effect of the Vial on the throne is not depicted, but only its consequence to the kingdom; the subversion of the throne, however, is implied—the event indicated is the subversion of the imperial throne of France, and re-establishment of the Bourbon dynasty in 1814 and 1815.—6. The Euphrates is used as a symbol in a relation analogous to that of the literal river to the literal Babylon. The entire symbol indicates that agencies are to be exerted by which vast crowds of the supporters of the nationalized hierarchies (see p. 283) are to be withdrawn from them. This Vial has already begun.—(Rev_16:13-16. The Dragon is the symbol of the rulers of the Eastern Roman Empire supporting an apostate Church, and arrogating the right of dictating the religion of their subjects, and implies that at the period of this event, a government is to subsist that shall nationalize the religion of that empire as under its last imperial head; the Wild-beast is the symbol of the civil rulers of the Kingdoms of the Western Empire; and the False-Prophet of the hierarchy of the Papal states. The unclean spirits represent ecclesiastics who profess to work miracles, and thus establish a Divine sanction to their mission; they induce the kings of the whole world to unite in a war to prevent the establishment of Christ’s Kingdom. The Great Day is the day when Christ shall visibly descend from Heaven and destroy His enemies and establish His Kingdom.)—7. This Vial is to be poured into the air which envelopes the globe, indicating that the great changes which follow it are to extend to all nations. Lightnings, voices, and thunders are symbols of the vehement thoughts and passionate expressions of multitudes, occasioned by the sudden discovery of momentous truth. The earthquake denotes a civil revolution in which the whole surface of universal society is to be thrown into disorder, and ancient political institutions to be shaken down. Great Babylon (p. 283) is to be divided into three parts. The cities of the nations are the hierarchies without the ten kings, as the Russian, Greek, etc.; these are to fall. Great Babylon is then to be destroyed. Every smaller combination of men symbolized by the islands is to be dissolved, etc. These events are to follow the Advent, to precede the vintage and perhaps the harvest, and are to occupy a considerable period.
Glasgow interprets the Vials: 1. The Vial was poured out by the preaching of Luther in 1517; the woe was executed in the wars waged by Charles V., subsequent to 1519, against France and Rome.—2. Poured out in the great Protest in 1529; the woe executed in the immediately following wars.—3. The rivers and fountains represent the purer Christians that, living in the midst of a nominal Christianity, have spiritual life. The pouring out of this Vial is the shedding of Protestant martyrs’ blood, beginning in 1546; followed by the shedding of retributive blood.—4. Symbolizes a stroke (?) upon the ecclesiastical power. It began at the rising of the Tridentine Council in 1564, and was followed by the Popedom of Pius V., the revolution in Holland, the massacre of St. Bartholomew, and the invasion of the English coast by the Spanish Armada, etc., producing what has been styled “the counter-Reformation.”—5. The attitude of self-defence assumed by the Protestants against Rome, followed by the Thirty Years’ War.—6. The decay of the population and power of the nations that constitute Great Babylon, i. e., the Roman or Latin nations, beginning with the first French revolution.—7. The air represents the intellectual department of knowledge. The pouring out of this Vial symbolizes the remarkable changes in political ideas, and revolutions in governments that have taken place and are yet to take place in consequence of the unprecedented advance in Science and Philosophy, to terminate in the destruction of the systems of the heathen world (involved in the fall of the cities of the nations) and Romanism (involved in the fall of Babylon or Rome).—E. R. C.]
EXPLANATIONS IN DETAIL
On the different divisions of the Vials of Anger into four and three, and five and two, compare Düsterdieck, p. 489. The same commentator observes here (in variation from p. 21) that “all seven Vials are poured out one after the other without intermission.” At all events, the vehement haste of a rapid approach to the end is unmistakable. Though there is no longer question of a fraction that is smitten (first a fourth, then a third), yet the generalness of the phrase, on the earth, on the sea, etc., is not to be understood in a literally absolute sense, but only as a universal operation which draws the process of worldly history to a close; otherwise we could hear no more of an emerging Church of God, the Bride of Christ.
Rev_16:1. A great voice.—“This can belong only to God Himself (Bengel, Züllig, Hengstenberg).” Düsterdieck. The voice speaks, however, of the Vials of the anger of God.—The voice out of the Temple is the voice of the Temple itself. The house of salvation says: My work upon this hardened race is at an end; now let the reign of anger begin. In like manner it was the spirit of compassion, from the four horns of the Altar, which in its time gave the signal for the loosing of the hosts of horsemen by the Euphrates (see Rev_9:13). The Apostle Paul makes the entirely analogous declaration (1 Corinthians 5): “In the name of our Lord Jesus Christ, I have determined.… to deliver the same unto Satan.” See Rom_2:5.
Into the earth.—Here the earth embraces the whole sphere of the Vials of Anger, in distinction from [the earth of] Rev_16:2. Comp. Rev_8:5.
Rev_16:2. Into the earth.—The earth in a special sense, in accordance with its symbolical import (see above).—An evil and grievous sore.—Exo_9:10, Deu_28:35, Job_2:7. The malignant sore comes upon individual men from the earth—from the corrupt mass it fastens upon individuals; the corrupt character of the theocratic authority corrupts those characters that are subject to it, throws them into a condition of moral self-consumption. As they have marked themselves with the χάραγμα of the Beast, they are now, by way of retribution, marked with the sore.
Rev_16:3. Into the sea.—On the symbolical import of this, see Syn. View.—Blood as of a dead man.—“Not a great pool of blood, as of many slain (on νεκροῦ as=νεκρῶν, see à-Lapide, Eichh., De Wette, Hengsten., et al.), but the horribleness of the fact is increased by the circumstance that the sea seems like the coagulated and already putrefying blood of a dead man (Bengel, Züllig, et al.).” Düsterd. Since the blood of a living person quickly coagulates, the difference does not seem so very great. The main thing is that it is changed as into dead blood of dead men, in which no living being can be without dying. Fearful deadly poisoning of the life of the nations. That which had its being in this sea, lost its life in it. “Τὰ ἐν τῇ θαλάσσῃ is in apposition” (Ebrard).
Rev_16:4-7. Into the rivers and fountains of waters.—The drinkableness of this blood, as contrasted with that of the sea, should, we think, not be premised34. Here the drinking of blood is a punishment; in Rev_17:6 it appears as an offence meriting punishment. In the latter passage, the effect of fanatical blood-shedding, intoxicating even to frenzy, is meant; here we have the punishment of men with the drinking, repugnant to nature, of blood—the imbibing of nauseous and pernicious draughts of moral death (ever provocative of greater thirst) which they derive from those very streams and fountains that should give them clear, refreshing, living water.
And I heard the Angel of the waters saying.—This Angel is certainly not the guardian Angel of the physical waters (see De Wette, p. 156, with reference to Rev_7:1—“Angels over the winds”—and Rev_14:18—an Angel over fire), but neither is he merely “the Angel who emptied the Vial upon the water” (Grot., Ebrard). As sacrifices and prayers have a divinely ordained mission, represented by the fire-Angel, so geniuses—or the source-points of spiritual [geistig=intellectual, spiritual, as distinct from material] life—and spiritual [geistig] currents have their divinely-appointed mission. The spirit of the Divine destination of spirits and spirit-currents, therefore, gives utterance to the subsequent deliverance upon the great criminality of those men who have perverted these Divine appointments into the unnatural and horrible opposite of that which they were intended to be—into fountains and rivers of blood and death. According to Düsterdieck, the four Living-beings are analogous to the Angel over the water; he perceives a similarity to them in the Danielic Angel-princes also, whom he mentions (p. 492) in connection with Rabbinical conceptions (“earth-angels, sea-angels, fire-angels and the like).” Hengstenberg violently assumes a connection between our passage and Joh_5:4.
Who art and Who wast.—“The καὶ ὁ ἐρχόμενος is wanting here as in Rev_11:17, because the coming to judgment is already in process of fulfillment.”—Holy, ὅσιος.—In this retribution, God has shown not only His righteousness, but also His ὁσιότης, His holy and pure personal dignity, the Divine humanity of His government, as making visitation in this judgment for the criminal contempt of personal dignity. [The term ὅσιος has reference to the covenant love and mercy of Jehovah toward His own people. It is here used as the most fitting ascription to Him who had avenged the blood of His ἄγιοι, His consecrated ones, upon their persecutors.35—E. R. C.]—The blood of saints. —Mat_23:35; Rev_6:10; Rev_17:6; Rev_18:24; Rev_19:2.
From the altar.36—The spirit of human destiny is not alone in adoring the righteousness and purity of God in this judgment; the spirit of sacrifice, of reconciliation, of intercession, joins in the sentiments uttered by the former. Over against the praise of Jehovah, the voice from the Altar brings in view the almighty sovereignty of God, the rule of Elohim Sabaoth, and instead of God’s holiness it magnifies, together with the righteousness, the truth in the judgments of God. These do not appear simply at the end, unmediated; they are prepared from the beginning by the prophecies of the Scriptures, of the human conscience, and of history. The bold and hence difficult expression personifying the Altar, has been the subject of manifold conjectures and additions, such as the following: Another Angel from the Altar [E. V.]; the Angel who keeps watch over the spirits under the Altar; an inhabitant of Heaven standing by the Altar, etc. The explanation of Bede: Interior affectus sanctorum vel angelorum vel hominum, does not properly belong in this category of supplements cited by Düsterdieck. See Rev_9:13. According to Düsterdieck, the idea of the speaking Altar is intelligible from chaps. Rev_6:10, Rev_8:3, Rev_9:13, Rev_14:18. But no more than we are at liberty to identify all Altar-visions, may we identify the voice of the Altar itself and the voice of soul-lives beneath it crying for vengeance. According to Hengstenberg, “the Altar itself here rejoices at the vengeance” for the “blood shed upon it” (?).
Rev_16:8-9. Upon the sun.—Reference is not had to the sun considered by and for itself; but neither is the sun, “in its burning quality,” “the figure of the sufferings of this life.” The operation of the sun of revelation is intended (comp. Rev_8:12). This operation—which is Christianity,—from being an enlightening and warming agency of blessing, is, by the anger-fire of fanaticism, over which the anger of God rules injudgment, converted into a glowing fire-shine [instead of the former and proper sun-shine.—Tr.], which makes men hot with great heat (passive); hereupon men, unable to distinguish between this fervid glow of an externalized Christianity and the name of God, Divine revelation itself, blaspheme the name of the God Who has authority over these plagues, instead of becoming converted (and so distinguishing between revelation-faith and fanaticism) and giving Him glory. This obduracy must be distinguished from impenitency (Rev_9:20).—It was given unto it; αὐτῷ—to the sun (De Wette, et al.). Bengel and others incorrectly: to the Angel.
Rev_16:10-11. Upon the throne of the Wild-beast.—As in the fourth Vial of Anger the judgment upon Babylon, the Harlot, is already foreshadowed, so in this fifth Vial the judgment upon the Beast, and in the sixth the judgment upon Gog and Magog (see Rev_13:2; 2 Thessalonians 2) are intimated.—The throne of the Beast is the principial system upon which the power of the Antichristian life of the people rests. There is no question of the fact that the principle of the absolute sovereignty of the absolute quantitative majority is the root of the most godless and mischievous confusions and seditious agitations, and that with the loosing of these confusions, induced by the Angel of anger, a great intellectual and social darkness must of necessity diffuse itself over that kingdom (not rulerdom) of the Beast which, in an ethical sense, was already darkened. That there may be an allusion to the Egyptian darkness is not, indeed, to be denied; it, however, plays no important part here.—They gnawed their tongues.—Together with the sensation of torment, the emotion of rage is expressed, as in the wailing and gnashing of teeth.—Blasphemed the God of the Heaven.—The blasphemy is directed no longer simply against the name of God, revelation, but against the God of the Heaven, the primeval revelation of God, and God in His universal revelation—hence, against all that is Divine. They have now reached the stage of recognizing, in the incipient ruin of the bestial kingdom, all the foregoing plagues, as plagues, but instead of now, at last, repenting of their works, they pass from their unbelief to that demonic belief in which they do indeed recognize the God of Heaven as the author of their plagues and sores, but recognize Him only consciously to blaspheme Him even in this phase of heavenly omnipotence and glory. Ebrard queries how a darkening or mere withdrawal of light can be conceived of as causing so great torments. The key to this problem is, he thinks, furnished by the locust-plague of the fifth Trumpet—the present darkness being occasioned, as he maintains, by a host of scorpions—and he declares that “any man who is not wilfully blind must be able to see this.” The sores of Rev_16:11 are also, as he thinks, distinguished from those of Rev_16:2, as the consequences of the unmentioned scorpion-stings. The problem as here set forth presupposes sensuous causes and effects; in the spiritual realm, however, there is nothing easier of conception than that the incipient darkening of the Antichristian Kingdom and all the fanatical hopes based upon it should result in the rage and torment of despair.
Rev_16:12-16. Upon the great river [Lange: the] Euphrates.—See Syn. View; comp. Rev_9:14. Above all things we must distinguish between the starting-point of this side of the Euphrates (Revelation 9.) and that of beyond the Euphrates. Therein is contained not merely a distinction, but also a contrast. It is wrong, therefore, to identify the Eastern kings with the four Angels (Ebrard). As little are they identical with the ten kings, Rev_17:12, who give their power to the Beast (De Wette, Düsterd.). The preparation of the judgment upon the Beast was treated of under the fifth Vial of anger. References to Eastern kings or Parthian allies ([confederated with Nero against Rome] Ewald), in the interest of the so-called synchrono-historical interpretation, need no more than a mention. An utter misapprehension of the sixth plague is manifested in Bengel’s designation of the imminent judgment upon the kings as itself the plague, into which the kings run. The plague, undoubtedly, culminates in the barely intimated defeat of the kings; but their very coming is a plague also, because, like the Hun and Mongol trains, they sweep away with them to the battle against God all the unsealed men and powers on their road. On account of the laying bare of the Euphrates’ bed, an event of historical occurrence in the capture of Babylon by Cyrus, it is maintained by some (Hofmann, Ebrard, De Wette, Brückner) that a battle of the Eastern kings against the spiritual Babylon is intended. To De Wette this passage suggests the passage of Israel through the Jordan. A number of interpretations of the kings see in De Wette, p. 157. Alcasar: The Apostles and Evangelists; Bullinger and others: Believing princes; Grotius: Constantine the Great; Vitringa: The Kingdom of France. Others: The King of Persia, the Barbarians, the Turks, the Flavians. Jews adopting the Christian faith (Herder: the Babylonish Jews who go to the aid of those of Palestine), etc.
Out of the mouth of the Dragon, etc.—Combined operation of all the evil powers. Out of the three great mouths go forth three unclean spirits, as spirits of seduction. Or rather they have gone forth from these mouths and now exist independently, although at the time of the last battle, in which Gog and Magog are judged, the Beast and the False Prophet are already destroyed (Rev_19:10). On the other hand, some expositors would fain read in Rev_16:14 ἐκπορεύεσθαι instead of ἐκπορεύεται, in order, by means of an artificial construction (see Hengstenberg), to gain the missing verb—which would, however, occasion material difficulties. The seed of rebellion lives on in impure spirits in that ring of heathenism which encircles the Millennial Kingdom. Be it, moreover, considered that here we are still in the course of the collective unitous description of the preparation for the General Judgment, and the colors of the three judgments still play into each other.
As frogs.—This similarity is borne by the unclean spirits themselves; it is not their uncleanness simply that is denoted by the ὡς (as according to Hengstenberg). The Egyptian frogs (Exodus 8) were plaguing spirits because they went everywhere and defiled every thing with their uncleanness; these are plaguing spirits because they go forth to all parts as unclean demons, and seduce the kings of the earth to war against the City of God. They operate as spirits of demons, i. e., through ethico-psychical domination, after the analogy of possession. Even after the judgment upon the centralization of evil in the Harlot, in the Beast, and in the False Prophet, Satanic evil shall continue to exist in a seed of evil reminiscences amongst the heathen, and in demonic operations. The expedition to which they excite the Eastern peoples is not directed against Babylon=Rome, for this has already (Rev_17:18) incurred judgment. Hengstenberg says that the expedition is directed against Canaan, i. e., the Church, and that the prediction has reference “not to something that shall happen at some one future time, but to that which is to be continually repeated.” It is also asserted that Rome is not referred to, because all the other plagues have an œcumenical character. As if it were not called urbs from orbis. That the expedition is really not directed against Babylon-Rome is evident from the order of the judgments. According to Grotius, by the three frogs should be understood three forms of superstition to which Maxentius was addicted (the first is extispicium, not exstispicium); according to Luther, the sophists—namely, Faber, Eck and Emser; according to Vitringa, the Jesuits (the dried Euphrates being France, drained by its kings); according to Calovius, the Jesuits, Capuchins and Calvinists, etc. According to Düsterdieck, we should not ask what is to be understood by these three spirits—i. e., they are schematical—importing nothing. According to Artemidor (see De Wette), the frogs are significant of jugglers and buffoons. Aristophanes portrayed their allegorical significance long before the writing of the Apocalypse. The frog has been used as a symbol in manifold connections (see Friedrich, Symbolik und Mythologie der Natur, p. 611). A lively interpretation of these little impotent, yet withal vociferous, dwellers in slime, see in Ebrard, p. 435. Friedrich brings out the additional fact that frogs have impudent eyes.
Doing signs.—By this can be meant only lying apparent miracles37—a description which applies to demonic miracles in general. De Wette speaks of an infatuating eloquence. The charm of eternally-repeated phrases is resident in will-magic, in the overpowering of weak souls by the semblance of assurance.—The kings of the whole inhabited world.—This expression is conditioned by the preceding words: the Eastern kings; although these may finally draw yet other powers into their vortex.—To the war of the great day.—The two days and the two battles [wars] (Rev_19:19; Rev_20:9) are as yet wrapped together in one—in such a manner, however, that the last battle is faintly visible. See Ezekiel 38, 39; Dan_12:1; Zechariah 12, 14.—The day of the last end-judgment, properly so-called (Judges 6). Thus Bengel, De Wette, and others. Other interpretations: the day is the entire time from the passion of Christ to the end (Bede). “The day of God has a comprehensive character, denoting all the phases of God’s judgments, etc.” (Hengst.) This is an attempt at the obliteration of definities—paving the way for his theory of the Millennial Kingdom.
[The expressions, day of the Lord, great day of the Lord, etc., are of frequent occurrence in the New Testament; see Act_2:20; 1Co_1:8; 1Co_5:5; 2Co_1:14; Php_1:6; Php_1:10; Php_2:16; 1Th_5:2; 1Th_5:4; 2Th_2:2; 2Pe_3:10; 2Pe_3:12. These passages (with the exception, perhaps, of those in 2 Peter), together with the one under consideration, seem to refer to the day of Christ’s appearing for the establishment of His Millennial Kingdom (comp. Rev_19:11-21; Mat_24:30 sqq.), and not to the day of Final Judgment (comp. Rev_20:11-15; Mat_25:31 sqq.) See Excursus on The Future Comings of the Lord, p. 339.—E. R. C.]
Behold, I come as a thief.—A practical, warning digression of the Apostle, as in similar great decisive moments. As a vivid reminder of a saying of the Lord, he introduces the Lord as immediately speaking (see Mat_24:43-44, Luk_12:39, Rev_3:3). [Not a digression of the Apocalyptist, but a solemn re-affirmation by the Spirit of the warning of Jesus and His Apostles; comp. Mat_24:43-44; Mar_13:35-36; Luk_12:39; 1Th_5:2; 1Th_5:4; 2Pe_3:10.—E. R. C.] The peculiar form of Christ’s admonition—as recommending watchfulness—is doubtless based upon the fact that He is speaking to believing readers. The keeping of the garments of salvation is an idea which lies the closer at hand since the glance of the Seer passes beyond even the day of the Parousia and the secure years of the Millennial Kingdom.
And He [or they], etc.—The combatants are, without their will or even their knowledge, under the guidance of God, Who brings them to the battle-ground of their defeat (Eze_39:2). The subject of συνήγαγεν is God (Hengsten., Ebrard); not the sixth Angel (Bengel), nor the Dragon (Ewald), nor, still less, the unclean spirits (Bleek, De Wette [Düsterdieck]).38 Harmageddon.—See Syn. View. On the different interpretations of Harmageddon, see Düsterdieck, p. 499. (Etymological interpretations: Excidium exercitus; the Capitol; Mount Janiculus. Historical interpretations: The Megiddo of Jdg_5:19, or the Megiddo of Josiah, 2Ki_23:29; comp. Zec_12:11.) Düsterdieck indeed notes the fact that the term mountain of Megiddo (הַרמְגִדּזֹ) differs from both of the Old Testament appellations—the waters of Megiddo, and the valley (Germ., Ebene=plain] of Megiddo; he, however, looks upon this distinction as an accessory circumstance, and thinks that there can be a reference only to the place where the Israelites were victorious over the kings of Canaan (Jdg_5:19). But why should not the fateful name of Megiddo have given occasion to a symbolical compound, with reference to Ezekiel and Zechariah?—denoting, therefore, the mountains of Jerusalem in a symbolical sense. On the repeated reference to Rome in Ewald, see Düsterdieck.—In an architectonic aspect it is very noteworthy that the sixth plague conducts us to the place of judgment at Harmageddon, without describing the judgment itself.
[Harmagedon.—“It is evidently in the meaning of the Hebrew name of this place that its appropriate significance lies. For otherwise why should ἑβραϊστί be prefixed to it? … But this circumstance does not deprive the name of geographical reality; and it is most probable on every account that such reality exists here. The words τὸν τόπον τὸν καλούμενον would surely not be used except of a real place habitually so named, or by a name very like this. Nor need we search very far for the place pointed out. הר־מגדּז, the Mountain of Megiddo, designates at least the neighborhood where the Canaanitish kings were overthrown by Barak, Jdg_5:19; an occasion which gave rise to one of the two triumphal songs of Israel recorded in the Old Testament, and therefore one well worthy of symbolizing the great final overthrow of the kings of the earth leagued against Christ.39 That the name slightly differs from that given in the Old Testament, where it is the plain (2Ch_35:22) or the waters (Jdg_5:19) of Megiddo, is of slight consequence, and may be owing to a reason which I shall dwell on below. The LXX. in both places adopt the form which we have here, Μαγεδώ—δών or δδώ. Nor must it be forgotten that Megiddo was connected with another overthrow and slaughter, viz., that of Josiah by Pharaoh-Necho (2Ki_23:29; 2Ch_35:22), which, though not analogous to this predicted battle in its issue, yet served to keep up the character of the place as one of overthrow and calamity; cf. also Zec_12:11, and the striking description, 2Ch_35:25, of the ordinance of lamentation for Josiah. At Megiddo also another Jewish king, Ahaziah, died of the wounds received from Jehu, 2Ki_9:27. The prefix Har, signifying ‘mountain,’ has its local propriety, see Stanley’s description of the plain of Esdraelon, in the opening of his Sinai and Palestine, Revelation 9. … Still there may have been a deeper reason which led to, or, at all events, justified the prefix. As the name now stands, it has a meaning ominous of the great overthrow which is to take place on the spot. Drusius, believing the word to be merely a mystic one, explains it to be חרמא גדהזן ‘internecio exercitus eorum,’ the overthrow of their army. But, conceding and maintaining the geographical reality, must not we suppose that such a name, with such a sound, so associated with the past, bore to a Hebrew ear, when used of the future, its ominous significance of overthrow? It is remarkable that in Zec_12:11, where the mourning for Josiah is alluded to, the LXX. render not the plain of Megiddo, but ἐν πεδίῳ ἐκκοπτομένου, and this agrees with the interpretation of Andreas here, who supposes the name equivalent to διακοπή.” Alford.—E. R. C.]
Rev_16:17-21. And the seventh Angel poured out his vial upon the air.—The air is the common life-sphere of men. The Anger-Vial in the air is, therefore, in the first place a deadly decomposition of the spiritual life-sphere of men, resulting in the falling asunder of great communities. And this is the immediate result depicted in Rev_16:19. But with the separation of the three powers, Babylon, the Beast, Gog and Magog, is also introduced the cosmical decomposition of the earthly life-sphere—the end of the world.—From the temple, from the throne.—The throne does not appear to us to be expressive merely of a climax, in order to the more certain indication that the voice comes from God Himself (Düsterd.). From the Throne is, primarily, a modification—hence there is no καί to connect it with the preceding sentence. The Temple is the Holy of Holies; the Throne is the covering of the Ark of the Covenant. The consonance of Temple and Throne is the consonance of the economy of Christ and the economy of the Father. It is, in fine, a unisonous deliverance of the sentiment of the Church of God, as well as of the terrestrial cosmos, through which the voice of God is heard, saying: It is done! The end is decided. We take the word absolutely, with Eichhorn and others (actum est)—not, however, in the following sense: now is done that which was commanded (in Rev_16:1) (Bengel, Düsterd., et al.). A learned digression explains:: fuit Roma (Grotius).
And there were lightnings, etc.—Rev_11:19. Hengstenberg: “We have again reached precisely the same point at which we were already in Revelation 11.” Approximately true. According to Hofmann, the present vision comes to an end in the midst of Rev_16:18, and with the words καὶ σεισμός, etc., a new leading vision begins. On the evangelical import of the lightnings and thunders, see Syn. View.—There follows then a great earthquake, such as was never heard of before—a convulsion of earthly relations to their very foundations, so that the Christian world is sundered into three parts, more truly, even, than the Jewish world was thus rent previous to the first Parousia of Christ.—And the great City.—We have already more than once pointed out the decisive import of this passage. It contains the key to all that follows, as a summary declaration, namely, of the General Judgment and as a disposition of the three following special judgments (Babylon—the Beast—Gog and Magog). Hence it results also that the great City, as such, must comprehend all three parts, and consequently that it can denote neither Christian nor Pagan Rome, though Rome is its highest representative point. Still further from the truth is the reference to Jerusalem (Bengel, Herder, Hofmann, et al.). Considered in and for itself, the great City is an ideal City, embracing all Antichristianity in the Occident and in the Orient. According to Hengstenberg (who remarks that two Cities in the Apocalypse bear the title of great, Jerusalem and Babylon, i. e., Rome), not only are we to avoid thinking of Jerusalem in this connexion, but we are also to put Christian Rome out of our thoughts—the City, he maintains, can be only a heathen City, heathen Rome. A certain tender care for “Christian” Rome is hardly mistakable here. It is impossible, however, that eschatological Antichristianity should ripen in a heathen City, knowing nothing properly of Christianity.—Became into three parts.—“The number three (comp. Rev_8:7-8; Rev_8:11-12) has, perchance, a special reference to the three arch-enemies, Rev_16:13” (Ebrard). Düsterdieck: The Beast and the False Prophet, however, are regarded as one vanquished power (Revelation 19.). The severance of two hostile powers is rightly insisted upon by Ebrard (p. 451); it cannot, however, be said that the third comes direct from the abyss, for the Eastern kings are on the ground; further, the specific Antichrist, in the narrower sense of the term, is the Beast (Revelation 19), not Satan (Revelation 20).—Babylon the great was remembered, etc.—Act_10:31. Great Babylon is but the more definite designation of the great City. She receives the anger-wine of the seventh Vial of Anger to drink, and the effect of this wine continues through all the three special judgments now following. The anger of wrath [τοῦ θυμοῦ τῆς ὀργῆς] is aptly symbolized by the wine-cup; i. e., psychical intoxication and drunkenness, spiritual delirium-tremens, is the common fundamental trait whence, in all three judgments, death proceeds.—The cities of the nations [Lange: Heiden], etc.—See Syn. View. Rev_16:20—According to Hengstenb., the islands and the mountains are indicative of kingdoms. “Together with the islands and the mountains” (says the same expositor) “the sea, also, has vanished.” In a physical connection this is no necessary consequence, and in a symbolical connection we are constrained to ask: In what respect has the sea vanished?
Rev_16:21. And a great hail, as of a talent in weight, etc.—“Hailstones of the weight of a mina are called incredibly great by Diodor. Sic. xix. 45, but our passage mentions hailstones of the weight of a talent, which contains sixty minas; they are, therefore, probably of equal weight with the stones used in the catapults” (Düsterdieck; comp. De Wette, p. 161). According to Ebrard, the hail of a hundred-pounds’ weight, “symbolizes the tremendous blows of suffering and sorrow which the world sustains in this time of revolution.”40 Hail is a specific devastating atmospheric discharge arising from the tension of the physical extremes of heat and cold, and their conflict. Thus, after the dissolution of human fellowship, the most ruinous conflicts of the extreme parties will arise; most fearful in their effects, however, will be the momentary coalitions that will take place—a truth typically exemplified at the crucifixion of Christ [where Sanhedrin and rabble, Jew and Roman, for the time made common cause.—Tr.]. But the great fluctuations of nature in the ageing cosmos are also expressed in this figure.—And men blasphemed God.—In order to be able to blaspheme God, they are in a sense become monotheists again [or, rather, the fearful exigency has startled them out of their false systems and brought their inner consciousness of the One Almighty to the surface.—Tr.]. It is, certainly, not necessary to suppose that those who are struck by such a hail, blaspheme as they are dying (Hengstenberg). “Some are precipitated lifeless to the earth, others blaspheme” (Düsterdieck). “We are, assuredly, not to imagine that actual natural hail is meant” (Ebrard). This blasphemy is the result of the rage with which they are irritated by a course of worldly affairs which is utterly incomprehensible to them, and by the hostile view of the world which confronts them. Even now not only radicalism, but also liberalism operates thus upon the minds of the hierarchical party; and, vice versâ, not only papacy, but even Christianity itself has the like effect upon anarchico-revolutionary spirits. Even in view of the objective world and the course of the times, extremists become increasingly irritated. Especially, not only socialistic, but also absolutist fanaticism is at a loss for money, weapons, wind and weather for the prosecution of extreme party-aims. All-sided pessimism, the issue of optimistic extravagances.—Different historical interpretations of the Vials of Anger, see in Düsterdieck, p. 503.
[ADDITIONAL NOTE ON THE SEVEN VIALS]
By the American Editor
[In the judgment of the writer, the vision of the Seven Vials relates to events still future—events the last of which will immediately precede the advent of Christ for the establishment of His Millennial Kingdom. The plagues predicted are to be executed upon the opposers of Christ and His true followers—upon the followers of the Beast (i. e., the world-power, p. 272) and Babylon (i. e., the apostate or world-allied Church, see Add. Note on p. 317); the whole series, possibly, constituting that which in Rev_7:14 is styled simply “the great tribulation” (see Add. Note, pp. 191 sq.).
The writer is disposed to regard the terms earth, sea, rivers and fountains, and sun, of the first four Vials (Rev_16:2-10), as having been used literally—the prophecy being that these should be so affected as to cause them to give forth deleterious influences.—If by the Beast is to be understood the world-power, then, probably, by the pouring of the fifth Vial on his throne (Rev_16:10) we are to understand some influence upon established civil governments—either destructive, covering the nations with the darkness of anarchy; or strengthening, producing the darkness which flows from tyrannical oppression.—By the Euphrates of the sixth Vial we are, probably, to understand, with Wordsworth, Lord, and others, that which is to the mystical Babylon what the literal river was to the literal city. If this view be correct, then may we regard the symbol as indicating that current of opinion amongst worldlings in favor of, or those multitudes in the world allied to, the Apostate Church (“many waters” of Rev_17:1; Rev_17:15?). The drying up of these waters, or their falling away from Babylon, would prepare the way for her destruction set forth, Rev_17:16. May it not be that the kings from the sun-rising are those mentioned Rev_17:12-13; Rev_17:16, who are to destroy the Harlot (i. e., Babylon, comp. Rev_17:1; Rev_17:5)—and who are described as from the sun-rising from the fact either that when the Apocalyptist wrote they were below the horizon of vision, yet to arise (Rev_17:12); or that they were to come from the East? By the frogs (Rev_16:13-14) we may understand teachers of evil, instigated by Satan, and some having civil and others ecclesiastical authority, and working miracles (see Additional Comment on Rev_13:13, p. 270), who shall seduce the nations into an assault on Christ and His true Church. For an explanation of Harmagedon, see the extract from Alford on p. 302.—The seventh Vial poured out upon the air may indicate an effect produced upon the literal atmosphere, at once universal in its influence and producing fearful convulsions in the realms of nature and in human society (comp. Isa_13:6-10; Joe_2:1-2; Joe_2:10; Joe_2:30-31; Joe_3:15; Mat_24:29; Mar_13:24-25; Luk_21:25-26; Act_2:19-20;41 Rev_6:12-17; see also Note on the sixth Seal, p. 179). The destruction of Babylon, here alluded to, is described in the following chapters.—E. R. C.]
Footnotes:
[1]Rev_16:1. [Crit. Eds. generally give ἑπτά with א. A. B*. C. Vulg., etc.; Lange omits with P. 1, 28, etc.—E. R. C.]
[2]Rev_16:2. Εἰς instead of ἐπί. [So Crit. Eds. with אc. A. B*. C. P., etc.—E. R. C.]
[3]Rev_16:2. ̓Επί instead of εἰς. [So Crit. Eds. with א. A. B*. C. P., etc.—E. R. C.]
[4]Rev_16:3. [Lach., Alf., Treg., Tisch. omit ἄγγελος with אc. A. C. P., Am., Fuld., Demid., Tol., etc.; Lange retains with B*., Clem., etc.—E. R. C.]
[5]Rev_16:4. [Lach., Alf., Treg., Tisch. omit ἄγγελος with א. A. B*. C. P., Vulg., etc.; Lange retains with 1, 35, etc.—E. R. C.]
[6]Rev_16:4. [Lange, Alf., Treg., Tisch. give ἐγένετο with א. B*. C. P. 1, Vulg., etc.; Lachmann reads ἐγένοντο with A. 36, 96, etc.—E. R. C.]
[7]Rev_16:5. [Lach., Alf., Treg., Tisch. omit Κύριε with א. A. B*. C. P. 1, Am., Fuld., Demid., Tol, etc.; Lange retains with Clem., Lips., Æth.—E. R. C.]
[8]Rev_16:5. [Ἐρχόμενος is without authority; all Crit. Eds. read ὅσιος.—E. R. C.]
[9]Rev_16:5. Ὅσιος without καἱ ὅ. [So also Lach., Alf., Treg., Tisch. (1859), with A. B*. C.; Tisch. (8th Ed.) gives ὅ with א. P.—E. R. C.]
[10]Rev_16:6. [Crit. Eds. generally omit with A. B*. C. P. etc.; א gives ὅπερ.—E. R. C.]
[11]Rev_16:7. [Crit. Eds., with א. A. C. P., give simply τοῦ θυσιαστηρίου λέγοντος.—E. R. C.]
[12]Rev_16:7. [See Additional Comment on Rev_1:8, p. 93.—E. R. C.]
[13]Rev_16:8. [Crit. Eds. generally omit ἅγγελος with A. B*. C. P., Am., Fuld., Tol., etc.; Lange retains, with א. 1, 6, Clem., etc.—E. R. C.]
[14]Rev_16:9. [Gb., Sz., Tisch. (1859) insert οἱ ἄνθρωποι with B*.; Lach., Alf., Treg., Tisch. (8th Ed.) read as above, with א. A. C. P. 1, 36, Vulg., etc.—E. R. C.]
[15]Rev_16:9. [Crit. Eds. generally read τὸ ὄνομα; A. gives ἐνώπιον.—E. R. C.]
[16]Rev_16:10. [Crit. Eds. generally omit with א. A. B*. C. P., Am., Fuld., Demid., Tol, etc.; it is given in 35, 36, etc., Clem., etc.; Lange brackets.—E. R. C.]
[17]Rev_16:12. [Crit. Eds. generally omit as in preceding Note; Lange retains.—E. R. C.]
[18]Rev_16:12. [Gb., Sz., Tisch. (8th Ed.) omit the article before Euphrates with א. B*. P., etc.; Lach., Alf., Tisch. (1859), Lange, prefix it, with A. C. 1, etc.; Treg. brackets.—E. R. C.]
[19]Rev_16:14. The reading ἐκπορεύεσθαι is unimportant. [Alf., Treg., Tisch. read ἂ ἐκπορεύεται. This reading is adopted above.—E. R. C.]
[20]Rev_16:14. [Omitted by Crit. Eds. with א. A. B*., Vulg., etc.—E. R. C.]
[21]Rev_16:16. [Crit. Eds. read συνήγαγεν with A. B*. C. P., etc.; א. gives -γον. Lange translates he, regarding God as the subject (see in loc.); the more natural reference, however, is to the πνεύματα of Rev_16:14, which, as a neuter plural, may be the subject of a verb in the singular.—E. R. C.]
[22]Rev_16:16. [Lach., Alf., Treg., Tisch. give τόν with A. B*. 1, etc.; Lange omits with א. 14, etcּ—E. R. C.]
[23]Rev_16:17. [Crit. Eds. generally omit with א*. A. B*., Am., Fuld., Tol, etc.; Lange retains with אc. 28, 35, etc., Clem., etc.—E. R. C.]
[24]Rev_16:17. [Lange, Treg., Tisch. give μεγάλη with א. B*., Vulg.; Gb., Lach., Alf. omit with A. 1, 12, 46.—E. R. C.]
[25]Rev_16:17. Ἀπὸ τοῦ ναοῦ, ἀπὸ τοῦ θρόνου. [So also Tisch. (1859) with B*.; Gb., Lach., Alf., Treg., Tisch. (8th Ed.) give ἐκ instead of the first ἀπό, with א. A. 1, etc. The latter reading is adopted above.—E. R. C.]
[26]Rev_16:17. [Τοῦ οὐρανοῦ is omitted by Crit. Eds.; it occurs only in B*. 1, 6, 38, Arm.—E. R. C.]
[27]Rev_16:18. Ἀνθρωπος ἐγένετο. [So Crit. Eds. with A. 38, Cop., Arm., Æth.; 1, 7, 8, etc., read οἱ ἄνθρωποι ἐγένοντο.—E. R. C.]
[28][See Explanations in Detail, Rev_16:7.—E. R. C.]
[29][May not a sense of the contrast between their own wretched condition and the condition of the blessed inmates of Heaven induce this peculiar form of blasphemy?—Tr.]
[30][Elliott calls attention to the fearful convulsions in nature—tempests, hail-storms, re-opening volcanoes, earthquakes (Rev_11:19)—that preceded the outbreak of the French Revolution.—E. R. C.]
[31][Barnes, in support of a similar view, quotes the following: “In this connection, I may insert here the remarkable calculation of Robert Fleming, in his work entitled Apocalyptical Key, or the Pouring out of the Vials, first published in 1701. It is in the following words: ‘The fifth Vial (Rev_16:10-11), which is to be poured out on the seat of the Beast, or the dominions which more immediately belong to and depend on the Roman See; that, I say, this judgment will probably begin about the year 1794,and expire about A. D. 1848; or that the duration of it upon this supposition will he the space of fifty-four years. For I do suppose that, seeing the Pope received the title of Supreme Bishop no sooner than A. D. 606, he cannot be supposed to have any vial poured upon his seat immediately (so as to receive his authority so signally as this judgment must be supposed to all) until the year 1848, which is the date of the twelve hundred and sixty years in prophetical account, when they are reckoned from A. D. 606. But yet we are not to imagine that this will totally destroy the Papacy (though it will exceedingly weaken it), for we find that still in being and alive, when the next Vial is poured out.’ p. 68. Ed. New York. It is a circumstance remarkably in accordance with this calculation, that in the year 1848 the Pope was actually driven away to Gaeta, and that at the present time (1851) he is restored, though evidently with diminished power.”—E. R. C.]
[32][See foot-note, 2d column, p. 201.—E. R. C.]
[33][See foot-note, 2d column, p. 201.—E. R. C.]
[34][Lange has reference, probably, to the following passage in Düsterdieck: “Ταῦτα refers to Rev_16:4, not to Rev_16:3, for reference is had (Rev_16:6) to drinkable water which is turned into blood, so that the inhabitants of the earth, who have shed the blood of Saints and Prophets (comp. Rev_13:7; Rev_13:10; Rev_6:10; Rev_11:7; Rev_17:6; Rev_19:2) are now constrained to drink blood.” Düsterdieck, however, does not assert that the water of the rivers and fountains is any more drinkable in its transformed state, as blood, than the blood of the sea.—Tr.]
[35][This is one of the two occurrences of ὅσιος in the Apocalypse, the other being in Rev_15:4. In other portions of the New Testament it appears only in Act_2:27; Act_13:34-35; 1Ti_2:8; Tit_1:8; Heb_7:26 (ὁσιότης, Luk_1:75; Eph_4:24; ὁσίως, 1Th_2:10). It is a term of comparatively frequent occurrence in the LXX., and is there generally employed to translate חםיד; it is also occasionally used for תמים, תם, טהור, זך. Cremer writes: “The meaning of חסיד is to be defined according to חסר (see Hupfeld on Psa_4:4). This word, which is=goodness, kindness, is used to denote God’s holy love towards His people Israel, ‘both as the source and as the result of His sovereign choice and covenant with them;’ when applied to men ‘it does not denote the corresponding covenant relationship and feeling of Israel toward God (not even in 2Ch_6:42 cf.; Isa_55:3; Isa_57:1), but love and mercifulness towards others who are united with as in the same holy covenant. It is generally used of love descending from above to those beneath, and not of love ascending.’ ” See also Alexander on Psa_4:4 (3). It is a fact worthy of notice that ὅσιος is never used in the LXX. for קדוש, or any other word which ἅγιος is employed to render, save in one instance, Pro_22:11, where it is used to translate טהור, which in a single instance, Lev_10:14, is translated ἅγιος. And yet these terms are, in the E. V. of the New Testament, almost invariably translated by the one word holy!—E. R. C.]
[36][See Text. and Gramm., Note 11.—E. R. C.]
[37][See Add. Comment on Rev_13:13, p. 270.—E. R. C.]
[38][See Text. and Gram., Note 21.—E. R. C.]
[39][It is worthy of note that the Song of Deborah and Barak is in measure adopted both by David and the Apostle Paul as descriptive (symbolic) of Messianic triumphs; comp. Jdg_5:12; Psa_68:18; Eph_4:8.—E. R. C.]
[40][Glasgow finds the objective of this prophecy in the tremendous cannon-balls—some of 600 pounds’ weight—employed in modern warfare.—E. R. C.]
[41][The Apostle Peter quoted this prophecy of Joel without intending to teach that it had received its ultimate fulfillment in events attending the Pentecostal effusion. It seems impossible to resist the conclusions that the words of our Lord in Mat_24:29, etc., have reference to convulsions in nature immediately preceding his second Advent, and that the prophecies of Isaiah and Joel, though they may have already received partial and typical fulfillments, have ultimate respect to the same events.—E. R. C.]
SPECIAL DOCTRINO-ETHICAL AND HOMILETICAL NOTES (ADDENDUM)
Section Thirteenth
Earth-picture of the Seven Vials of Anger, or the End-judgment in its general aspect. (Ch. 16.)
General.—The special homiletical treatment of this section is, like that of others, made more difficult by the disagreement of exegeses. According to Hengstenberg, for instance, the earth denotes the earthly-minded; the sea, the sea of nations, the unquiet wicked world (in antithesis to the earthly-minded!); the fountains of waters, the sources of prosperity; the sun, that luminary in its burning quality, the type of the sufferings of this life; the throne of the Beast, the government of the Roman emperors; the Euphrates, the hinderance to the advance of the God-opposed world-power into the Holy Land, against the Holy City, against the Church.
According to Brandt, the earth is the Holy Land, which has become the scene of the world-kingdom of the Dragon; the sea is the mass of peoples united under the sceptre of the Beast; the rivers and fountains are the peoples and families in their still subsistent sunderment; the sun is the glowing sun and nothing more; the throne of the Beast is the sovereign power of the Beast; the Euphrates is the Beast out of the Earth, or Babylon.
The exposition of Sabel is in part better; The earth denotes the positive foundations of State and Church; the sea, the Gentile-Christian world of nations. Next, however, come some abortive interpretations: The waters of life [rivers] are the refreshing truths of salvation, and the fountains of waters are the schools at which they are taught; the sun is the Church of Jesus Christ; the throne of the Beast is the Antichristian world—its darkening is the confusion and shattering of that world—The Euphrates is well characterized as emblematic of the boundary line of the civilized world; the drying up of it betokens a change in political wisdom resulting in a new migration of nations, as it were.
The Vials of Anger should, above all, be compared with the Trumpets; and the antithesis between the Trumpets calling to repentance and the judgments of hardening, should be noted. The judgments of hardening may be elucidated by the Egyptian plagues, Isa_6:10 and analogous passages. They are indicative of such judgments as ripen corruption—when it has come to be past healing—into its final development and consummation, thus resulting in blasphemy, which in itself is damnation (Rev_16:9; Rev_16:11; Rev_16:21), whilst, the Trumpets were designed to produce repentance. The first Vial of Anger readily suggests examples of the moral corruption and dissolution of individual states and communities (Babylon, Jerusalem, Rome, etc.) as warning signs.
In treating the second Vial of Anger we may touch upon the symptoms, of the empoisonment of popular life by writings, tendencies, conspiracies. The symbolic import of the rivers is sufficiently attested by Scripture—the Nile, the Euphrates, the Jordan, the brook of Siloah; the same remark applies to the fountains. A consideration of poisoned and poisoning, death-dealing currents and fountains or fountain minds, would be appropriate here. The transformation of the sun of revelation into a glowing and scorching mass, by human fanaticism, negative as well as positive, is easily intelligible. The darkening of the throne and kingdom of darkness may be explained by the crumbling of the power of falsehood into contradictions, partyisms and suicidal complots. The drying up of the Euphrates, as the abolition of the boundary line between the civilized and the barbarian world, has a rich significance. Abolition of the distinctions of religions, stations, culture, of the sexes (emancipation of women), etc.—Symbolic import of the frogs.—The dissolution and decomposition of the common spiritual vital air must be a presage that the common existence of those who breathe it is drawing to a close.—The downfall of things in the evening of the world will be, first, a downfall of the spirit-world (Rev_16:19); secondly, a downfall of nature; thirdly, a downfall of the relation between the human world and the life of nature.
Special.—[chap. 16] The Vials of Anger in comparison with Christ’s Cup of Suifering: 1. The similarity; 2. The contrast,—[Rev_16:2.] The noisome sore in a social and a spiritual sense: Deficit; corruption of morals; mortality, etc.—[Rev_16:3; Rev_16:14.] Transformation of the waters into blood, as a retribution for the nefarious and mock-holy shedding of blood (Rev_16:5-7).—Apology for the avenging righteousness of God.—The blasphemies (Rev_16:9; Rev_16:11; Rev_16:21). How are they punished? Primarily, through themselves, (1) their madness, (2) their impotence, (3) their torment.—[Rev_16:12.] The dangers to Christian humanity lying dormant in the Orient. An Orient of mischief over against the Orient of salvation.—[Rev_16:13.] The three frogs. Even in respect to the terrors of the last time, a sacred irony of the Spirit is manifested, testifying to the freeness of the Spirit,—[Rev_16:14.] Enthusiasm of those inspired by the frogs.—[Rev_16:15.] The Coming of the Lord compared with the coming of a thief: 1. Strangeness of the figure; 2. Design of this strangeness.—[Rev_16:16.] Armageddon, or the theocratic battle-fields.—Battle-fields of the world, from their dark and their bright side.—The last battle-field: Armageddon, the scene of a conflict between the world and the spirit-realm.—[Rev_16:17.] It is done!—The last glorious revelation of Christ’s Spirit in His Church (Rev_16:18).—[Rev_16:19.] The falling of great Babylon into three parts, the announcement of the three judgments.—Crisis of nature in the evening of the world (Rev_16:20-21).
Starke: (This expositor continues his presentation of opposite views.) Rev_16:2. Those who regard this as already fulfilled, explain it mystically thus: The sore is the manifestly shameful and hurtful condition of the whole papistic Church. (In contrast to this view, there is a literal exposition of the empoisonment of earth and of life, and also an allegorical interpretation, referring the passage to the bad conscience and anguish of soul of the wicked.)—The wrath of man is greater than his power, but God has power to carry out His wrath (1Ki_19:2-3).
Rev_16:4. Those who regard this plague as fulfilled see in it the blood-thirsty doctrines and counsels of the Pope.
Rev_16:6. God, in proportioning His punishments to the sins which have provoked them, teaches us that we should proportion our penitence to our sins.—The blood of saints is precious in God’s eyes; He forgetteth it not, but recompenseth it with righteous vengeance.
Rev_16:8. Interpretations of the sun: [1] The natural sun; [2] A mighty king; [3] The Beast (! Reinbeck).
Rev_16:9. Application to the wars of Charles VIII. and subsequent French kings in Italy.—As all things work together for the good of the pious, so all things, even the beams of the sun, work evil to the wicked (Rom_8:28).—Quesnel: The scourgings of God discover the heart; out of a perverse heart they bring forth blasphemies, out of a penitent heart they bring praise, humility and love.
Rev_16:10. Even thrones and majesties are not secure from the chastisement of God. He can in His wrath destroy entire and flourishing kingdoms—Dimpel: Misuse not thy tongue for the flattery and excessive exaltation of the lofty, the distinguished and the rich, that thou mayest not afterwards, when God taketh such idols from thee, have to moan and lament, aye, and gnaw thy tongue for vexation; but let thy tongue daily tell of God’s righteousness.
Rev_16:10. Singular interpretation: The darkening of the Beast’s kingdom is the revelation, reaching far and wide, of all the abominations and vices of the Pope and the whole Roman clergy. Opposite (?) interpretation: The kingdom of the Beast despised by men.
Rev_16:12. Some: The drying up of the Euphrates is yet to come, although it might seem to be partially fulfilled in the kingdom of France, that being the most powerful kingdom of Europe, and the one that has afforded most protection to the Beast, in the persecution of the Huguenots, etc.—A great religious war is in prospect, the issue of which is greatly to be desired for the true Church.
Rev_16:13. The frogs: considered in respect of the Antichristian hellish trinity in which they originate—viz., the Dragon, the Beast and the False Prophet. Many a one who has a horror of the Devil when Scripture calls him a Dragon, listens to him with complacency when he speaks by the mouth of an unchaste woman, or a false teacher or godless babbler. The Devil has his apostles, as well as the Lord.—Quesnel: Satan has his designs when he assembles armies, men have theirs, and God has His, to the realization of which last all things must conduce (Isa_10:6-7).
Quesnel: [Rev_16:17.] There is a seventh and last Vial for every individual sinner, but who knows it?
Rev_16:18. Some apprehend this mystically as referring to the Church: there shall be voices, open preaching of the Gospel, the thunder of the Divine word, and lightnings, the bright light of the Gospel, shall break forth again with power, and a remarkable movement of men’s souls shall be the result.
Rev_16:20. How foolish it is to attach ourselves to a world that fleeth away, and, like our desires, vanisheth.
Rev_16:21. God’s chastisements do not always make men better—they sometimes have a directly opposite effect.
Bengel, Sechzig erbauliche Reden. The Trumpets make a wide circuit in a long time, but the Vials make quick work of it.—The four holy Beasts [Living-beings] are nearer to the Throne than the Angels in general, and these seven Angels in particular (recte!) [ch. Rev_15:7].—The earth is Asia, the sea Europe, the rivers Africa (which contains the two principal rivers, the Nile and the Niger, etc.). The sun is the whole surface of the earth (partly, therefore, Asia, Europe and Africa again).
Rev_16:10. They still think that the Beast is right, and they become none other than they were, either internally or externally.
Rev_16:21. The whole creation is like an organ with many stops, and when one stop after another shall be drawn out as a plague upon the wicked, scorners shall learn somewhat that they look not for.
Briefe über Offenb. Joh. Ein Buch für die Starken, die schwach heissen (Pfenninger).
Rev_16:1-2. An evil and poisonous ulcer came upon the men who had the mark of the Beast and who worshipped his image. Another wonderful and repentance-preaching sparing of Christians.
Rev_16:8-9. How strong must be our conviction of the immeliorability of these men.
Rev_16:17-21. The great earthquake, greater than any that had ever been, will, judging from Rev_16:20, bring about those great changes in the shape of the earth, whose embellishment is in prospect, which must precede the time of the Messiah’s government.—[Rev_16:21.] The last hail: I, for my part, confess that as often as I think of a violent—nay, of the most violent—fever of earth, I can never picture to myself all the symptoms, in their great variety and contrast, in sufficient grandeur and extraordinariness.
[From M. Henry: Rev_16:15. When God’s cause comes to be tried, and His battles to be fought, all His people should be ready to stand up for His interest, and be faithful and valiant in His service.
Rev_16:21. Note here, 1. The greatest calamities that can befall men will not bring them to repentance without the grace of God working with them. 2. Those that are not made better by the judgments of God, are always the worse for them. 3. To be hardened in sin and enmity against God by His righteous judgments, is a certain token of utter destruction.—From The Comprehensive Commentary: Rev_16:9; Rev_16:11; Rev_16:21. Without the special, preventing grace of God the more men suffer, and the more plainly they see the hand of God in their sufferings, the more furiously they often rage against Him. Let then sinners now seek repentance from Christ, and the grace of the Holy Spirit, or they will hereafter have the anguish and horror of an unhumbled, impenitent and desperate heart, burning with enmity against God, as well as tortured by the fire of His indignation; and thus augmenting guilt and misery to all eternity. (Scott.)
Rev_16:15. These will be times of great temptation; and therefore Christ, by His apostle, called on His professed servants to expect His sudden coming, and to “watch,” that they might retain, and be found in, the garments of salvation, and not “walk naked,” and so be put to shame, as apostates or hypocrites; for the blessing would belong only to the watchful. (Scott.)—From Wordsworth: Vials are holy vessels. Wherever means of grace are not duly used, they recoil on those to whom they have been offered, and become means of punishment.—From Vaughan: Rev_16:15. The garments of the watcher must not be laid aside; he must have his loins girded about (for action), as well as his lights burning (Luk_12:35).—The peculiarity of Christ’s coming is that everything which seems to defer really brings it near; everything which seems to make it improbable is an argument of its certainty and of its approach. Behold, I come as a thief.—Awake, then, thou that steepest! Be not found of Him, when He cometh, drowsy and stupefied, overcharged with cares and riches and pleasures of this life; the lamp of grace expiring, or the garment of holiness laid aside.—From Bonar: Rev_16:15. These are words for all time, but specially for the last days. They (1) warn, (2) quicken, (3) rouse, (4) comfort. Note here, 1. The coming. Christ comes (1) as Avenger, (2) as Judge, (3) as King, (4) as Bridegroom. “As a thief;”—at midnight; when men are asleep; when darkness lies on earth; when men are least expecting Him; when they have lain down, saying: “Peace and safety.” Without warning, though with vengeance for the world in His hand: when all past warnings of judgment have been unheeded. Without further message; for all past messages have been in vain. Like a thief to the world, but like a Bridegroom to the Church. 2 The watching. Not believing, nor hoping, nor waiting merely; but watching. Watch upon your knees. Watch with your Bibles before you. Watch with wide open eye. Watch for Him Whom not having seen you love. 3. The keeping of the garments. Do not cast off your raiment either for sleep or for work. Do not let the world strip you of it. Keep it and hold it fast. It is heavenly raiment, and without it you cannot go in with your Lord when He comes. 4. The blessedness. It is blessed (1) because it cherishes our love; (2) it is one of the ways of maintaining our intercourse; (3) it is the posture through which He has appointed blessing to come, in His absence, to His waiting Church. 5. The warning. Adam was ashamed at being found naked when the Lord came down to meet him; how much more of shame and terror shall be to unready souls at meeting with a returning Lord! O false disciple, come out of your delusion and hypocrisy, lest you be exposed in that day of revelation! O sinner, make ready, for the day of vengeance is at hand!]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–17 went--Greek, "went away."
went--Greek, "went away."
poured out--So the angel cast fire into the earth previous to the series of trumpets (Rev 8:5).
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upon--so Coptic. But A, B, C, Vulgate, and Syriac read, "into."
noisome--literally, "evil" (compare Deu 28:27, Deu 28:35). The very same Greek word is used in the Septuagint as here, Greek, "helkos." The reason why the sixth Egyptian plague is the first here is because it was directed against the Egyptian magicians, Jannes and Jambres, so that they could not stand before Moses; and so here the plague is sent upon those who in the beast worship had practiced sorcery. As they submitted to the mark of the beast, so they must bear the mark of the avenging God. Contrast Rev 7:3; Eze 9:4, Eze 9:6.
grievous--distressing to the sufferers.
sore upon the men--antitype to the sixth Egyptian plague.
which had the mark of the beast--Therefore this first vial is subsequent to the period of the beast's rule.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17 3. The chapter of the destruction of Babylon by…
3. The chapter of the destruction of Babylon by batteries of wrath poured from Jerusalem, Rev_16:1-21.
a. The four creational vials upon earth, sea, waters, and sun. Rev_16:1-9.
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1. And—The preparations of war are complete; (see introduction to xiv;) the officers are armed with their ammunition of plagues; the object is Babylon, the beast; and from the inmost holy place, where omnipotent Justice is secreted, the command for action comes forth. Go…
pour… earth—For this Babylon is not wholly local; Rome is, indeed, with John, its primal representative, but its virtual presence, wickedness, and liability to retribution, cover the human earth. And so the angels receive their vials from one of the four beasts who represent creation; and the first four are poured upon the four creational points. The plagues, like the menaces of the fourteenth chapter, appear, at first, general, but at each advance grow in definiteness until the real object is struck with the final blow.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17 The First Vial. Chap. 16 Rev_16:1-2
The First Vial. Chap. 16 Rev_16:1-2
1. the vials] Read, the seven vials.
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upon the earth] Lit., into the earth, here and in the next verse. Here “the earth” seems to mean the lower world generally, there the dry land only.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 12, 13, 15, 16, 17 (1) And I heard . . .—A great voice…
XVI.
THE SEVEN VIALS.
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(1) And I heard . . .—A great voice is heard out of the temple; it bids the angels pour out their vials “into the earth;” later on (Rev_16:17) the voice is heard saying, “It is done.” The voice is then said to come from the throne; it seems likely that the voice of the first verse is the same—the divine voice from the throne itself.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–17 In the judgments of the vials, or bowls, we…
In the judgments of the vials, or bowls, we have undoubtedly a recapitulation of what has been already foretold in the trumpet and seal visions. This recapitulation is not a mere repetition; but the idea contained in the first visions is strengthened and set forth more forcibly, in conformity with Rev_15:1, where we are told the wrath of God is finished in these plagues of the vials. The following comparison will illustrate the points of resemblance and contrast between the visions of the trumpets and of the vials.
Trumpets.
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1. Hail, fire, and blood cast upon THE EARTH; one third trees, etc., burnt.
2. One third of SEA made blood; one third of creatures therein and of ships destroyed.
3. One third of the RIVERS made bitter; many men destroyed.
4. One third of the SUN, etc. smitten; one third of the day darkened.
5. Star from heaven falls into the ABYSS; he sends forth locusts; men seek death; Hebrew name of their king is Abaddon.
6. Armies from the EUPHRATES destroy one third part of men; men repent not.
Episode: The two witnesses of God WITNESS for him and work MIRACLES; WAR against them by the beast.
7. VOICES in heaven; the JUDGMENT; earthquake, etc., and HAIL.
Vials.
1. Vial poured ON THE EARTH; sore upon the followers of the beast.
2. The SEA made blood as of a dead man; every soul therein destroyed.
3. RIVERS made blood; declared to be God"s vengeance upon ALL men.
4. SUN smitten; men scorched; men blaspheme, men repent not.
5. The THRONE and kingdom of the beast smitten; men, in pain, blaspheme God; men repent not.
a. The way prepared for kings beyond the EUPHRATES.
b. Episode: Three unclean spirits of the dragon WITNESS for him and work MIRACLES; WAR by the world at (the Hebrew) Armageddon.
6. VOICES in heaven; the FALL of Babylon; EARTHQUAKE, etc., and HAIL.,
We may from this comparison notice
(1) The vials form a series of visions denouncing God"s judgments against the wicked.
(2) The number seven as well as their character indicates the universal and complete nature of these judgments.
(3) The events portrayed occupy the same period in time as the seals and trumpets; that is to say, the period of the world"s history terminating with the last judgment day.
(4) As in the eases of the seals and trumpets, they are general indications of God"s judgments; and though particular events may be partial fulfilments, the complete fulfilment is in all time.
(5) In comparison with the seals and trumpets, we may observe some points in common and some in which the visions differ.
(a) Like the former visions, these may be divided into two groups of four and three (see on the trumpets).
(b) The structure of the vial visions is almost exactly parallel to that of the seals.
(c) The visions all terminate with the same events portrayed in similar language, though, as the three sets of visions proceed, more stress is laid upon the judgment of the wicked, and less on the victory of the redeemed.
(d) An episode occurs after the sixth vial of almost identical nature with, though much shorter titan, that after the sixth trumpet.
(e) The severity of the nature of the vial judgments is conspicuous. Whereas under the seals one fourth was afflicted, and under the trumpets one third, there is nothing to indicate any exemption in the vial visions.
(6) The reason of the employment of the term "vial," or "bowl," is most likely to be found in the expression, "cup of God"s anger," in Rev_14:10. It indicates the pouring out of God"s wrath in an overwhelming and irresistible flood. It is, therefore, significant of retribution more dire than that symbolized by the trumpet, just as the trumpet indicated greater severity than the seal.
And I heard a great voice. Characteristic of all the heavenly utterances. (cf. Rev_14:7, Rev_14:9, etc.) We have now the narration in full of the events of which Re 15 has given us a summary. Out of the temple. The naov , shrine of God, mentioned in Rev_15:8, and which no one could enter; the voice must, therefore, be the voice of God himself. Saying to the seven angels. (see on Rev_8:5, the angel casts fire on the earth.
Vers. 1-11. 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, Rev_8:7
2. Sea, Rev_8:8
3. Waters, Rev_8:10, 11
4. Sun, Rev_8:12
5. Smoke out of the abyss, Rev_9:1-11
6. The great river, Rev_9:13-21
7. The issue, Rev_11:15-18
The bowls follow thus:
1. Earth, Rev_16:2
2. Sea, Rev_16:3
3. Waters, Rev_16:4-7
4. Sun, Rev_16:8, 9
5. Throne of the beast, Rev_16:10, 11
6. The great river, Rev_16:12-16
7. "It is done!" Rev_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 Rev_14:10, "the cup of God"s anger." The "vial" (cf. Amo_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". (Rev_16:1) From the sanctuary. "Heaven itself.
2. That there is an angelic ministry ready to be employed on this service. (Rev_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. vers. 1-4, 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. (Vers. 9, 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 ver. 5 "the angel of the waters" celebrates the righteousness of God, and in ver. 7 "the altar" is said to do it; so the Revised Version reads; meaning, probably, the souls of the martyrs beneath it. (Rev_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". (2Th_1:6, 2Th_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. Psa_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!
HOMILIES BY D. THOMAS Vers. 1-21. "The seven vials:" predestined suffering in the government of the world.
"And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. And the first went," etc. "It is incredible," says Bishop Horsley, "to any one who has not made the experiment, what proficiency may be made by studying the Scriptures without any other commentary or exposition than what the different parts of the sacred volume naturally furnish for each other." Whoever has, with honesty of purpose and persevering endeavour studied the Bible for himself, will readily endorse this statement of the bishop. I would add to this, and say that it is incredible to any one who has not made the experiment, what an amount of priceless, vital, and practical truth can be got out of the Bible by studying its utterances in connection with the unbiassed reason and common sense of the human mind. Using these Apocalyptic visions of John as an illustration of the great truths dictated by reason and confirmed by the consciousness of every man, they come to us as a priceless revelation. The great truth which this chapter suggests to us, and strikingly illustrates, is that there is predestined suffering in the government of the world. There are "seven plagues," sufferings, that have been developing, still are being developed, and will be to the end. The abyss of agony contained in these seven plagues is immeasurable to all but the Infinite. The old dogma fabricated by the old makers of our theology, viz. that the physical suffering in the world is caused by sin, is an exploded fallacy, which all geological museums ridicule in mute laughter. Suffering is an element in the government of this world. Taking the whole of this chapter, we shall find it illustrative of three subjects, viz.
(1) that all the dispensations of this suffering are under the direction of God;
(2) that they have all a great moral purpose; and
(3) that they have all an influence coextensive with the universe. Observe
I ALL THE DISPENSATIONS OF THIS SUFFERING ARE UNDER THE DIRECTION OF GOD. "And I heard a great voice out of the temple saying to the seven angels, Go you, ways Go ye, and pour out the vials seven bowls of the wrath of God upon the earth" (ver. 1). From the very shrine of the Almighty, the holy of holies, he deals out and regulates every item of the sevenfold plagues.
1. He orders their agents. Each of the "seven angels" or messengers are sent forth by him. "Go your ways." The supreme Governor of the universe conducts his affairs through the agencies of others a vast system of secondary instrumentalities. Thus, through all nature, he gives life, supports life, and takes away life. Albeit he sits at the head and is the absolute Author of all. There is not a pain that quivers in the nerve of any sentient being that comes not from him. He says, "Go your ways," and nothing moves but by his behests. He kills and he makes alive. Is not this a soothing and a strengthening thought under all the dispensations of sorrow?
2. He appoints their seasons. The "seven angels" do not all come together; each has its period. Every impulse that moves throughout the creation, whether it be to shake a leaf in the forest or to wheel systems throughout immensity, goes forth at his own time. All times and seasons are with him. When Shakespeare says, "Troubles come not singly, but in battalions," he is not right. Mercifully they do come singly to individuals and communities, some in one period of life and some in another. To man, collectively, they are ages apart from the groans of Abel to the throes of the last judgment. There is not a drop of sorrow in any cup that comes not from Heaven.
3. He fixes their places. Each of the seven angels who, under God, are to dispense the plagues, has his place assigned him. Each had his "vial," or bowl, and each bowl had a place on which it was to be poured. The first came upon" the earth," the second on "the sea," the third upon "the rivers and fountains," the fourth upon "the sun," the fifth upon "the seat throne of the beast," the sixth upon "the great river Euphrates," and the seventh "into the air" (vers. 2-12). Whether there is a reference here to plagues in Egypt, or suffering elsewhere, I know not; no one does know, nor does it matter. They were phantoms that rolled like clouds in the vision of John, and as such they illustrate the grand truth that even the very scenes and seasons of all our sorrows come from him who is, and was, and is to be, the Everlasting Father.
4. He determines their character. The sufferings that came forth from the bowls were not of exactly the same kind or amount; some seemed more terrible and tremendous than others. It appeared as a painful "sore" upon the men of the earth; it was as "death" to those on the sea; it appeared as "blood" upon the fountains and the rivers; it appeared as scorching "fire" in the sun; it appeared as "darkness" and "torture" upon the throne of the beast; it appeared as a terrible "drought," and as the spirits of devils like "frogs," on the rolling Euphrates; and it appeared as terrible convulsions of nature in the air. How different in kind and amount are the sufferings dealt out to men! The sufferings of some are distinguished by physical diseases, some by social bereavements, some by secular losses and disappointments, some by mental perplexities, some by moral anguish, etc. "Every heart knoweth its own bitterness." So much, then, for the fact that all the dispensations of predestined sufferings are under the direction of God.
II ALL THE DISPENSATIONS OF THIS SUFFERING HAVE A GREAT MORAL PURPOSE. The suffering of the sevenfold plagues is settled in the government of God for moral ends. These ends are not malignant, but merciful. They are not to ruin souls, but to save them. They are curative elements in the painful cup of life; they are storms to purify the moral atmosphere of the world. Disrobing these verses of all metaphorical incongruities, they suggest the grand purpose of God in all the dispensations of suffering. They appear to involve three things.
1. The righteous punishment of cruel persecution. "And I heard the angel of the waters say, Thou art righteous, O Lord Righteous art thou, which art, and wast, and shalt be thou Holy One, because thou hast judged thus. For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy" (vers. 5, 6). To "shed blood" anyhow is one of the foulest crimes man can commit; it is an impious infraction of a fundamental law of Heaven, "Thou shalt not kill." Words which apply to man in every conceivable capacity and relation to the hangman and the warrior as well as to the assassin. They speak as truly to Wolseley amidst his murdering exploits in the Soudan as to any other man on the face of the earth. Blood guiltiness is the chief of crimes. But to murder "prophets," good men and true teachers, is the chief of murders. For this Heaven would be avenged, and the whole intelligent universe will so recognize this as to break into the anthem, "Even so yea, Lord God Almighty, true and righteous are thy judgments" (ver. 7). "Avenge, O Lord, thy slaughtered saints," etc. (Milton)
2. The righteous punishment of supreme worldliness. "And the fifth angel poured out his vial bowl upon the seat throne of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain" (ver. 10). Worldliness in the ascendant is indeed like this beast portrayed in the Apocalypse. It sits supreme; it has a throne, a crown, a sceptre that extends over all. Supreme worldliness, whether in the individual or the society, is a "beast" coarse and hideous; and this beast, with all its votaries, is to be crushed. The whole government of God moves in that direction. Truly "blessed is he that overcometh the world this "beast.
3. The overwhelming ruin of organized wrong. "And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath" (ver. 19). Great Babylon, what is it? The moral evils of the world organized into its metropolis. Falsehood, sensuality, pride, ambition, impiety, fraud, tyranny, embodied in a mighty city. This is the Babylon, and all unredeemed men are citizens in it. The Divine purpose is to destroy it. All his dispensations are against it, and will one day shiver it to pieces. "The kingdoms of this world shall become the kingdoms of our God, and of his Christ; and he shall reign forever and ever." Wrong will not stand forever before right. Though mountains of ice may stand before the glowing sunbeams of a thousand summers, wrong is bound to fall ultimately before the right. Take courage; be of good cheer!
III ALL THE DISPENSATIONS OF THIS SUFFERING HAVE AN INFLUENCE COEXTENSIVE WITH THE UNIVERSE. There was not a drop from the bowl in either of the angels" hands that terminated where it fell. The contents of these bowls are not like showers falling on the rocks in summer, which having touched them are then exhaled forever. No, they continue to operate. The bowl that fell on the earth became an evil and painful sore; that which fell on the sea became blood and death; that which fell upon the sun scorched mankind; that which fell on the beast spread darkness and agony in all directions; that which fell upon the Euphrates produced a drought, and drew out of the month of the dragon wild beasts and strange dragons; the bowl that poured out its contents on the air produced lightnings and thunders and earthquakes, causing Babylon to be riven asunder, and every mountain and valley to flee away (vers. 2-13, 19, 20). Observe:
1. Nothing in the world of mind terminates with itself. One thought leads to another, one impression produces another elsewhere, and so on. In matter the roll of an infant"s marble shakes the massive globes of space. "No man liveth unto himself." Each step we give will touch chords that will vibrate through all the arches of immensity.
2. Whatever goes forth from mind exerts an influence on the domain of matter. These angels, unseen messengers of the Eternal, go forth from that shrine into which no eye has ever pierced the secret place of him "who dwelleth in the light, whom no man hath seen or can see." Who are they? What eye has ever seen them? what ear has ever heard the rustle of their mystic wings? the "vials" or howls they bear in their mystic hands, what eye has seen them, and what hand has touched them? And yet these invisibilities from the invisible world produce an influence upon the material. Not only do sentient creatures from the earth and the waters and the air writhe and bleed and die, but inanimate matter also. The earth quakes, the mountains tremble at their influence. Human science seems to be reaching a point when we shall find that human minds in all directions exert an influence upon the forces and the operations of material nature. Mind is the primordial and presiding force of all forces. Morally, like Jacob on his stony pillow at Bethel, we are all dreaming, unconscious of the presence of the great Spirit. Ere long, however, we shall be wakened and exclaim, "Surely God is in this place, and I knew it not. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 10, 12, 17 Pour out the vials of the wrath of God…
Rev_16:1
Pour out the vials of the wrath of God upon the earth.
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Predestined suffering in the government of the world
I. All the dispensations of this suffering are under the direction of God. And I heard a great voice out of the temple saying to the seven angels, Go your ways and pour out the vials of the wrath of God upon the earth. From the very Shrine of the Almighty, the Holy of Holies, He deals out and regulates every item.
1. He orders their agents. Each of the seven angels or messengers are sent forth by Him. Go your ways. The Supreme Governor of the universe conducts His affairs through a vast system of secondary instrumentalities. There is not a pain that quivers in the nerve of any sentient being that comes not from Him. Is not this a soothing and a strengthening thought under all the dispensations of sorrow?
2. He appoints their seasons. The seven angels do not all come together, each has its period.
3. He fixes their places. Each of the seven angels who, under God, are to dispense the plagues, has his place assigned him. Each had his vial, or bowl, and each bowl had a place on which it was to be poured. The first came upon the earth, the second on the sea, the third upon the rivers and fountains, the fourth upon the sun, the fifth upon the seat (throne) of the beast, the sixth upon the great river Euphrates, and the seventh into the air. Whether there is a reference here to plagues in Egypt, or sufferings elsewhere, I know not.
4. He determines their character. The sufferings that came forth from the bowls were not of exactly the same kind or amount, some seemed more terrible and tremendous than others. The sufferings of some are distinguished by physical diseases, some by social bereavements, some by secular losses and disappointments, some by mental perplexities, some by moral anguish, etc. Every heart knoweth its own bitterness.
II. All the dispensations of this suffering have a great moral purpose. They are not malignant but merciful. They are not to ruin souls but to save them. They are curative elements in the painful cup of life; they are storms to purify the moral atmosphere of the world.
1. The righteous punishment of cruel persecution. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.
2. The righteous punishment of supreme worldliness. And the fifth angel poured out his vial upon the seat (throne) of the beast; and his kingdom was full of darkness; and they gnawed their tongues. Worldliness in the ascendant is indeed like this beast pourtrayed in the Apocalypse. It sits supreme; it has a throne, a crown, a sceptre that extends over all.
3. The overwhelming ruin of organised wrong. Great Babylon, what is it? The moral evils of the world organised into its metropolis. Falsehood, sensuality, pride, ambition, impiety, fraud, tyranny, embodied in a mighty city. This is the Babylon, and all unredeemed men are citizens in it. The Divine purpose is to destroy it. All His dispensations are against it, and will one day shiver it to pieces. Take courage, be of good cheer!
III. All the dispensations of this suffering have an influence co-extensive with the universe. There was not a drop from the bowl in either of the angels hands that terminated where it fell. The contents of these bowls are not like showers falling on the rocks in summer, which having touched them are then exhaled for ever. No, they continue to operate. The bowl that fell on the earth became an evil and painful sore, that which fell on the sea became blood and death, that which fell upon the sun scorched mankind, that which fell on the beast spread darkness and agony in all directions, that which fell upon the Euphrates produced a drought, and drew out of the mouth of the dragon wild beasts and strange dragons, the bowl that poured out its contents on the air produced lightnings, and thunders, and earthquakes, causing Babylon to be riven asunder, and every mountain and valley to flee away. Observe--
1. Nothing in the world of mind terminates with itself. No man liveth unto himself. Each step we give will touch chords that will vibrate through all the arches of immensity.
2. Whatever goes forth from mind exerts an influence on the domain of matter. (David Thomas, D. D.)
The first five bowls
I. Ere the end cometh Gods judgments of wrath will be poured out upon the world.
II. God hath his bowls in which are the contents of his wrath waiting to be outpoured.
III. The bringing out of these hidden forces is foreseen and determined.
IV. When the angels of judgment pour out the bowls, all nature may be full of whips and stings (cf. Rev_16:1-4; Rev_16:8-11).
V. The effect of these judgments on ungodly men will be to excite to anger, and not to bring to repentance. They repented not; they blasphemed (Rev_16:9; Rev_16:11).
VI. The holy ones see in the Divine retribution a manifestation of righteousness. In Rev_16:5 the angel of the waters celebrates the righteousness of God, and in Rev_16:7 the altar is said to do it; so the Revised Version reads; meaning, probably, the souls of the martyrs beneath it (Rev_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. 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 Gods 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 natures forces is preserved, so as to bring us life and peace and comfort, is owing, not to nature, but to God.
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 lifes peril and responsibilities.
4. We are indebted to Divine mercy even for the sanctifying effect of our trials. (C. Clemance, D. D.)
They repented not to give Him glory.
The hardened heart
They repented not to give Him glory. This impenitence is told of in Rev_9:20, and in this chapter again at Rev_9:11; Rev_21:1-27.
I. A very certain fact. The late Mr. Kingsley, in his book, The Roman and the Teuton, draws out at length the evidence both of the horrible sufferings and the yet more horrible impenitence of the Roman people in the days of their empires fall. He refers to these very verses as accurately describing the condition of things in those awful days, when the people of Rome gnawed their tongues for pain, and blasphemed, etc. (Rev_9:11). And it is to Rome and her fall that St. John is here alluding. There can hardly be doubt of that. But the sinners at Rome were not the only ones who, in spite of the judgments of God resting upon them, have, nevertheless, hardened their hearts. Who has not known of such things?
II. And very wonderful. We say a burnt child dreads the fire, but it is evident that they who have been scorched with great heat (verse 9) by the righteous wrath of God are yet not afraid to incur that wrath again. Nothing strikes us more than the persistent way in which, in the day of provocation in the wilderness, the Israelites went on sinning, notwithstanding all that it brought upon them in the way of punishment.
III. And very awful. Ephraim is joined to idols: let him alone. Why should ye be stricken any more?--no good comes of it, punishment does not make any difference.
IV. But yet not inexplicable. For--
1. Times of such distress as are told of here are just the most unfavourable times of all others for that serious, earnest thought which would lead to repentance. Distress distracts the mind, drags it hither and thither, so that it cannot stay itself upon God. To trust to the hour of death to turn unto God is, indeed, to build upon the sand.
2. Resentment against their ill-treatment holds their mind more than aught else. Where that fear is not, Gods wrath will exasperate, enrage, and harden, but there will be no repentance.
3. They attribute their sufferings to every cause but the true one.
4. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil (Ecc_8:11). (S. Conway, B. A.)
Judgments and no repentance: repentance and no salvation
I. Judgments, apart from Divine grace, may produce a kind of repentance.
1. Judgment may produce a carnal repentance--a repentance that is of the flesh, and after the manner of the sinful nature of men. Though the man changes, he is not savingly changed: he becomes another man, but not a new man. The thunders, and the storms, and the hail, and the noisome sores can produce in men nothing more than a fleshly repentance; and flesh repenting is still flesh, and tends to corruption.
2. And hence, again, it is but a transient repentance. They repent but for a season. While they see the immediate evil of their sin in its results, they cry out as if they really hated sin; but their hatred is only a little tiff, which lasts for a while, and then they make friends with their sins, as Pilate made friends with Herod. Their goodness is as the morning cloud; and as the early dew it passes away.
3. Such a repentance is superficial. It only affects the surface of the man. It does not go to the heart, it is hardly more than skin deep. Beware of a superficial repentance, for God abhors it. God is not mocked; He sees the loathsomeness of the ulcer through the film which seeks to hide it.
4. The awful terrors of God may produce a despairing repentance. What an awful thing it is when the law of God and the terrors of God work upon the conscience, and arouse all a mans fears, and yet he will not fly to Christ I
II. Judgments do not and cannot of themselves produce a repentance such as gives God glory. They repented not to give Him glory. Now, this not giving God glory is a very important omission, and one which vitiates the whole matter. True repentance gives God glory in many ways. Is yours true repentance or not? That is the question.
1. It reverences and adores Gods omniscience. It is a confession of the fact of Gods knowledge, and the truthfulness of His statements, for the man says, O Lord, I am what Thy Word says I am. Before Thee have I sinned. In Thy sight have I done evil. Thou knowest me altogether, and I adore Thine omniscience.
2. The truly penitent gives glory to the righteousness of God in His law. Impenitence rails at the law as too severe, speaks of transgression as a trifle, and of future punishment as cruelty; but the truly repentant soul admires the law, and champions it even against its own self. Do you know all this in your own heart?
3. The sincerely penitent also adores and glorifies the justice of God in His punishment of transgression. Is sin really sinful to you? Do you see its desert of hell? If not, your repentance needs to be repented of.
4. True repentance glorifies the sovereignty of God in His mercy, saying, Let Him do as He wills, for His will is holy love.
5. Further, the man has repented to the glory of God when he spies out that there is a way by which God can be just and yet the Justifier of the ungodly--when he sees the Lord Jesus Christ, the adorable Son of God, coming in our human nature and becoming the substitute for sinners, and the sacrifice for sin.
6. For, mark you, it glorifies God in one other way--by setting the sinner ever afterwards craving after holiness. The burnt child dreads the fire; and the sinner dreads sin when he has been delivered from the flame of it by the Lord Jesus.
III. The judgments of God, apart from Divine grace, may, through our hardness of heart, involve us in greater sin.
1. If God has chastened you very much, until He is saying, O Ephraim, what shall I do unto thee? then all this chastening which you have despised involves you in deeper sin, because you now sin with a clearer knowledge of what sin really is.
2. To many lives judgments also introduce the element of falsehood. The man vowed that if he recovered from sickness he would fear God. He was sick, and a saint he would be. But when he got well, ah I how much of a saint was he?
3. There are some whose conduct has in it the element of deliberate hatred of God; for these have had time now to see which way evil goes, and yet they follow it. They love sin as sin.
4. This introduces the element of presumption, deliberation, resolve; and when men sin so, there is a talent of lead in the measure of their iniquity, and it weighs exceedingly heavy.
IV. The judgments of God are to be viewed with great discretion. He who studies them must do it with solemn care.
1. Judgments tend to good. Do not forget that. They ought to tend to good to you who are exercised by them. How many are aroused to think of better things by sickness in their own persons, or sudden death in others! National judgments are frequently a ministry of grace.
2. Judgments do impress some men. Many will come to hear a sermon just after a dear baby has died, or a brother or father has been taken away. Death whips the careless into thought.
3. Some, no doubt, are sweetly subdued by judgments, when these are qualified with grace. The grace of God working with their afflictions, they bow themselves beneath the chastening hand; and when they do this, it is good for them that they are afflicted.
4. But then, next, still let it be recollected that these things will not work good of themselves. I want you to remember this, because 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.
5. Oh, that God would lead you to repent now, before any of His judgments fall upon you! Why should we not repent at once? Surely we ought to repent of doing wrong when we perceive that we are wronging so good a God. Permit me also to say to you how much nobler and sweeter a thing it is to be drawn than to be driven. Must you be beaten to Christ? And then, again, recollect, you can repent now so much more clearly than in the hour of sickness. God helping you, this is a very good hour for repenting. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv1, 2, 3, 4, 8, 10, 12, 13, 14, 15, 16, 17 1, 2. I heard a great voice. As in…
1, 2. I heard a great voice. As in several more instances John hears the voice, but does not see the speaker. This voice comes from “the tabernacle of the testimony in heaven,” from the abode of God. This signifies that God's hand will shape the events symbolized. They represent his judgments. Pour out the vials of the wrath of God. Punishment sent for sins. As the plagues were sent on Egypt in order to secure the redemption of Israel, so these plagues are sent in order to redeem God's Israel from the slavery of spiritual Babylon. See 18:4. Upon the earth. The term “earth” is still used by John in his usual meaning of the Roman world.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 “THIS chapter describes the pouring out of the seven…
THE SEVEN VIALS, OR BOWLS
CRITICAL AND EXEGETICAL NOTES
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“THIS chapter describes the pouring out of the seven vials—that is to say, the extremest punishments of God—upon the throne and empire of the beast. Antichrist had promised to mankind a new, golden age under his rule; but he promised without God. Christ now wields His own sceptre, and smites with repeated blows the nations who have been led astray. It is the history of the plagues of Egypt over again. A noisome sore consumes the flesh of the subjects of the beast (first vial). The waters of the sea are corrupted, and all the inhabitants of the ocean perish (second vial, an aggravation of the second trumpet). A similar judgment smites the rivers and fountains of waters (third vial; compare the third trumpet). A burning sun scorches the inhabitants of the earth (fourth vial). These four vials constitute a first series of plagues, after which the author remarks that men only blasphemed with so much greater audacity the name of the God who had sent these plagues upon them. A thick darkness comes upon the kingdom of the beast, as before upon the kingdom of Egypt (fifth vial); men gnaw their tongues in their rage, rather than confess their faults. The Euphrates is dried up, to open the way for a new invasion of the Eastern nations, whom three unclean spirits summon to the last battle against the Eternal (sixth vial; compare the invasion described under the sixth trumpet). Lastly, an earthquake of unprecedented violence falls upon Babylon, the capital of the beast, and the other cities of that empire (seventh vial; compare the similar phenomenon described under the sixth seal) (Godet).
Rev_16:12. Euphrates.—Here symbolical, as the natural barrier which checked the onflow of Eastern armies.
Rev_16:16. Armageddon.—The mountain of Megiddo, the great battle-field of the Holy Land. The old battle-ground becomes the symbol of a decisive struggle. No material battle is meant; the final struggle is one of principles.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v1 IF you will compare the 8th chapter, you will…
IF you will compare the 8th chapter, you will find a striking similitude between the seven trumpets and these seven bowls of wrath. The trumpets proclaimed the Dark Ages, when blood, death, and destruction were the order of the day. The infection began with the earth; it then reached the sea, then the fountains and rivers, and finally the sun, moon, and stars, culminating in a general disruption of society from its foundation. In the seven last plagues, we see a similar order and concatenation.
2. When the first angel pours out his bowl on the earth, “a destructive and pernicious sore comes on the people having the marks of the beast and worshipping his image.” Daniel applies this word “beast” — Greek, Theerion; i.e., a bloodthirsty wild beast — to all the human governments which succeed the theocracy and rule the world during the Gentile Age;
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i.e., the Babylonian, the Medo-Persian, the Grecian, and Roman. Hence it represents the Nimrodic world-rulers, usurpatious of the divine prerogative. John and Daniel classify the pope and Mahomet along with them, the latter rising out of the Greek kingdom in the East, and the former out of the Roman in the West. The image of the beast is worldly religion, fashion, pomp, and pageantry. No wonder the infection comes on the devotees of the beast, as the members of the bridehood have already been taken up in the cloud. (Rev 14:14.) This carnal beast marks his victims in many ways; e.g., tobacco, strong drink, licentiousness, corset, jewelry, and needless ornamentation, et cetera.
3. Sea symbolizes the people. (Rev 17:15.) “It became as the blood of a dead man, and every living soul in the sea died.” This is certainly an appalling description of a sweeping destruction coming on the people. Doubtless the most pestilential moral influences, as well as physical calamities, are here involved.
4. The infection now reaches the rivers and fountains of water — i.e., the states, proconsulates, dukedoms, and satrapies — so flooding the people with an insurrectionary spirit as to render them utterly ungovernable by the subordinate rulers.
5-7. All these premillennial judgments come on the world as just retributions for their maltreatment of God’s people. They have slain His prophets, murdered His Son, and martyred two hundred millions of His saints. God has forgotten none of their tears. Their groans still resound in His ears. Hence these awful judgments will all come in answer to the martyrs’ prayers, and as a righteous retribution to the wicked.
8, 9. As in case of the trumpets, the fourth angel pours out his bowl on the sun. Now the infection in progress has reached the heads of governments, typified by the sun. The first effect is to fearfully augment his heat, so he scorches men horrifically. This indicates an awful state of tyranny on the part of rulers. Is not this pre-eminently true at the present day? Behold the growing dissatisfaction in all the governments on the globe. When I traveled in Asia, Africa, and Europe, last year, I found this discontentment everywhere. You certify me that it is ripe in America, the best government on the globe — our people everywhere crying because of oppression. The Administration can’t please them a year, till they are eager to vote it out and put in another party. In the old world the tyranny is incredible. Methinks this angel has already poured out his bowl of wrath on the rulers of the world, so the spirit of tyranny and oppression has come upon them. What a significant fact, as we here read, all of these troubles do not bring the people to repentance, but apparently harden them the more! The tribulation will be the time of retribution.
12. The sixth angel pours out his bowl upon the River Euphrates. Old Babylon stood on the Euphrates. She was the headquarters of Satan’s persecutions waged against the ancient people of God. She was conquered and destroyed by Cyrus, the Medo-Persian. Cyrus, in the Persian language, means sun. Hence, he symbolizes the Son of God coming to destroy modern Babylon, and deliver His people. Cyrus turned the Euphrates out of the city, thus taking away the water supply. So God is going to cut off the ream of carnal vitality which supplies the Babylon of fallen Churches and bring them to utter desolation. Babylon has been without an inhabitant for ages. So the spiritual Babylon, whose sorceries belt the globe, already totters to her hopeless and irreparable fall, that the way of the kings from the rising sun may be prepared. The Euphrates is the center of Moslem influence. So here is a prediction of Turkdom’s fall, which will culminate the issues of the great Eastern question and hasten the general conflict of the Oriental powers, so long anticipated. Turkey is but a dead man already. God has killed him (Dan 8:25). His life is merely perpetuated artificially by the jealousy of his neighbors. The prophetical time for him to drop dead is very near. The presumption is, he will die without the fire of a gun, slain by the hand of God. Yet there is every probability that the nations will fight over the spoils.
13, 14. “I saw three unclean spirits like frogs come out of the mouth of the dragon, the beast, and the false prophet. They are the spirits of devils working miracles, which go forth to the kings of the whole earth to gather them into the war of the great God.” The 16th verse calls it the great battle of God Almighty! The name of this battle is Armageddon. It has but one other mention in the Bible, and that is in the 5th chapter of Judges, where Deborah, a mother in Israel, and Barak, led their little band against Sisera, the greatest military chieftain on the earth, in the leadership of a mighty host equipped with nine hundred formidable scythe-armed chariots, drawn by fleet steeds, and all other belligerent equipage. Deborah and Barak, with their scantily-armed braves, evacuate their quarters on Mt. Tabor, march down, cross the River Kishon, flowing at the base of the mountain, and proceed to meet the enemy on the plain of Megiddo. Har is a Hebrew word, and means mountain. Add that word to Megiddo, the name of the plain where the battle was fought at the base of the mountain, and you have Armageddon. While Deborah and Barak, accompanied by the little band of heroic stalwarts, are on the march to meet the formidable foe, God sends a great hail-storm to pour down the fatal icy cannon-balls on the heads of Sisera’s men. They fall in piles, heaping the plain with mountains of the dead, affrighting and rendering unmanageable the chariot- horses, so they leap like kangaroos, hurling their drivers headlong and dashing furiously through the phalanx, cutting the men to pieces with the sharp scythes attached to the chariots. Thus the plain of Megiddo is heaped with the slain, and the River Kishon flows with blood. Meanwhile, Deborah’s army have nothing left for them to do but roar out the shout of victory. Sisera sees his army ruined, flees for his life, and is slain by Jael, the Kenite, a heroic maiden, with her own hand. Since the terrible wars against God Almighty during the tribulations are called Armageddon, I take it for granted His enemies will kill one another as Sisera’s men did. We also read much about hail, earthquakes, lightning, and all the powers of nature utilized in the conflict to sweep the wicked into eternity. In what sense are we to understand these wars to be against the Almighty? God justly claims the right to rule the world in righteousness and love. The Bible is the only law-book. Jesus is coming to reign over the world. He has a right to rule it, for He has redeemed it by His blood. The world powers, political and ecclesiastical, are unwilling to surrender the reign into His hand. Hence they will fight to hold the power they now possess and get more; but, as in case of the ancient Armageddon, they will kill one another, such as survive hail, lightning, and earthquake. “Behold, I come as a thief.” We are here reminded that our Savior will come about the time of these awful conflicts and steal away His bride. A thief always comes to steal. Our Savior wants nothing in this world but His bride till the devil is cast out of it; then He will take possession. He frequently speaks of coming as a thief, since the thief is always unknown and unexpected. These characteristics of the thief will our Savior verify to His enemies. A wicked world and slumbering Church will have not the slightest anticipation of His coming till He has come and taken away His bride. 1Th 5:4, Paul assures us that to His saints He will not come as a thief in the night. No, we are on the outlook, and will not be surprised if He comes at noonday or at midnight.
What about those unclean spirits, like frogs which came out of the mouth of the dragon, the beast, and the false prophet? Frogs live in low, filthy places; hence, they emblematize Satanic influences. The devil, Romanism, and Mohammedanism constitute the unholy trinity in the stygian administration of the world. You see these three unclean spirits come out of the mouth of the dragon (i.e., the devil),the beast (i.e., Romanism), and the false prophet (i.e., Mohammedanism). These unclean spirits are invisible, diabolical agencies, which will form a triple alliance and unite the world, political and ecclesiastical, against God. Perhaps the dragon also symbolizes paganism, the devil’s oldest son. Some think spiritualism is one of those unclean spirits already come out of the devil’s mouth. I think it highly probable the first five angels have already poured out their bowls of wrath on all lands, the people, the subordinate rulers, and the heads of all the world powers. These vials, however, are still running, and will continue till the end. I don’t believe the sixth angel has yet poured out his vial. I am looking for it constantly. Where he does, these revolutionary influences will break out, immediately interpenetrating all nations and ecclesiasticisms, everywhere infusing an insurrectionary spirit. The Moslem power wields a predominant influence in Asia and Africa, and Romanism in Europe and America. Paganism is more magnitudinous than either, though much less aggressive and influential. As these three supernatural agencies are all demoniacal, of course they will unitedly conserve the cause of Satan. We see from these Scriptures they will all unite against the Almighty. It is a question of sovereignty. Each one of these devils will stir up his department of Satan’s government against God. As Romanism is the most intellectual, cultured, and influential of this tri-diabolism, it is inferable she will lead the way. Further out in these prophecies, we find
ANTICHRIST
Will rise, concentrate the world powers, and take the lead in the Armageddon wars. This word is from Christ, and anti, which means instead of. Hence antichrist means the rival of Christ; i.e., one who takes the place of Christ. Of course, such a one would be the greatest of all the enemies of Christ. This definition would at present apply to both pope and Mahomet, and in a prominent sense to their subordinate clergy. Since antichrist is the uncompromising enemy of Christ, we may expect the antichristhood in successive ages to be progressive, like the Christhood. Hence, in the grand culmination and the final conflict, when Christ comes to claim His kingdom, antichrist will stand up and oppose Him as never before. 2Th 2:4 :
“He that opposeth and exalteth himself above everything that is called God or divinity, so that he sitteth in the temple of God, and showing off himself that he is God.”
Here is a scene destined to transpire in the last days. The application of this chapter to the pope is quite unmistakable. Hence we conclude that antichrist will rise very early in the tribulation in a prominence the bygone ages have never seen, and hold out persistently, claiming and exhibiting himself as the real Christ. We see he holds on after Babylon falls and all the kings are swept away, finally, with Mahomet, to he cast into the lake of fire. (Rev 19:20.) Amid the universal agitation of these three unclean spirits, doubtless Romanism will transcend, lead the way, draw in Islamism and paganism, and all three promote the pope to the supremacy!
17. We find the seventh angel poured out his bowl into the air, whereas the first angel poured out his upon the earth, thus in the most general way inaugurating the great infection. The second angel poured out his bowl on the sea — i.e., the people — thus illustrating the invasion of the popular masses by the social, political, and ecclesiastical malady. The third angel pours out his bowl upon the rivers and fountains of water — i.e., the subordinated departments of the government — filling them with anarchy, insurgency, and insubordination. The fourth pours out his upon the sun — i.e., the heads of governments — so that all the kings and queens begin to totter on their thrones. As the sun emblematizes the sovereigns of the earth, this prophecy had a fulfillment in the days of Napoleon Bonaparte, when nearly all the kings of the earth were shaken down from their thrones. The fifth angel pours out his bowl upon the throne of the beast. This was literally fulfilled in 1870, when Victor Immanuel took the pope from his temporal throne, which he’s never regained, and never will. How many of these vials have been poured out? The preponderant argument decidedly favors the conclusion that five of the angels have actually descended and poured out their vials. The presumption is that the contents of these vials are still flowing, the effect intensifying in all the earth.
The presumption is that the sixth and seventh angels still reserve the contents of their vials. We are on the constant lookout for the sixth angel to pour out his bowl. Geometrical progression is a universal law of prophetical fulfillment. The sixth angel, pouring out his bowl upon the River Euphrates, and stirring up all the Eastern kings to a bloody conflict, will doubtless be verified in the fall of the Turkish Empire, which is in daily anticipation.
The three frogs coming out of the mouth of the dragon, the beast, and the false prophet, represent direct Satanic intervention throughout pagandom, Romanism, and Islamism, which jointly represent fourteen hundred millions of people, and constitute the worldwide kingdom of Satan. All these vials, having once begun, will continue to flow with constantly increasing volume, even down to the end of the tribulation. The presumption is that it will not be long after the sixth till the seventh angel will pour out his bowl. “It is done!” This is the proclamation rung forth In a great voice from heaven. The meaning of it is wonderful in the extreme. For the last six thousand years the world has been under a terrible administration of castigatory judgments. The trend to wickedness has been so powerful that God, in mercy, has been constrained to resort to constant stratagems to arrest its impetuosity to ruin for time and eternity. The great Flood, which swept a world into eternity, was His signal mercy, because they had become so awfully wicked and incorrigible that prolonged existence simply meant the population of hell. They had passed the borne of hope and redemption. So it was with Sodom and Gomorra. The Lord has been compelled to environ the world with providential chastisements in all ages. How transcendently significant to hear the proclamation, “It is done!” But remember that the proclamation is anticipatory, because it is highly probable that the big end of the great tribulation is yet to come. It means the simple fact that no other castigatory judgment is ever to come upon the earth; but the disciplinary curriculum is forever complete. So when these seven vials containing the seven last plagues shall have been poured out, and these maladies shall have run their course and exhausted their force, then the divine chastisement of sin upon the earth will have an end. At the end of the tribulation the millennium will at once be ushered in, bringing back the halcyon times of Edenic prosperity, purity, and glory.
18. “And there were lightnings, voices, and thunders, and a great earthquake, such as was not from the time man was upon the earth, such and so great was the earthquake.”
19. “And the great city was divided into three parts, and the cities of the nations fell.” There is no doubt but the powers of nature will be largely utilized in the infliction of the castigatory judgments destined to come on the earth in the closing days of the present age. Of all calamities, the earthquake performs the work of death in the most wholesale and expeditious manner, burying whole cities and nations alive. In this 19th verse, the city of Babylon is specified, which is an ancient name of Rome, as well as symbolically identical, since Babylon was the persecuting power against the Church in the former dispensation, and Rome in the present. The apostle Peter dates one of his letters at Babylon, which is believed to have been written at Rome. In this prophecy, we find that Rome will he divided into three parts by the earthquake, and many metropolises of the different nations will be shaken down and utterly destroyed. Perhaps our New York, and many other great American cities, will he destroyed by these earthquakes. It is highly probable that the time- honored capitals of the old world, with innumerable places of smaller notoriety, will be destroyed in these earthquakes.
20. “Every island fled and the mountains were not found.” As it says these earthquakes will be such as the world never saw before, and never will again, of course the normal effect would be to sink the islands out of sight, and so disrupt the mountains as to destroy their identity.
The 21st verse speaks of such hail as the world never saw before. The Hebrew talent weighed ninety three pounds avoirdupois. Of course such a hailstorm would be like mill-stones falling from heaven, not only killing ever person and animal in its course, but smashing cities and demolishing every superstructure of human art. No wonder the Holy Ghost certifies that the world never saw calamities comparable with the great tribulation, which will immediately precede our Lord’s coming. Here we have the sad statement again that the people, instead of repenting under these terrible judgments, only give way to wrath and blasphemy. When Noah’s Flood was coming on, it seems that the Holy Ghost retreated away from the ungodly Antediluvians. Gen 6:3 : “My Spirit shall not always strive with man.” When the Lord comes in the rapture, takes up His saints with Him into the cloud, and leaves this wicked world without the light of a holy example or testimony, the Scriptures descriptive of the oncoming tribulations invariably corroborate the conclusion of the withdrawal of the Holy Spirit. Really this is one of the present signs of the Lord’s near coming — because “iniquity doth abound and love of many doth wax cold.”
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Satanic Influence.
Rev 16:17
Satanic Influence.
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I. We know it to have been a prevalent opinion among the Jews that fallen angels had their residence in the air, filling that region which extends between the earth and the firmament. We can hardly say whence the opinion was derived, nor on what sufficient reasons it can be supported. But when St. Paul calls the devil "the prince of the power of the air," he may be said to favour the opinion and almost to give it the sanction of his authority. It is, however, of little importance that we determine where fallen angels have their habitations; and perhaps the associating the devil with the air is not so much for the purpose of defining the residence of Satan as to give us information as to the nature of his dominion. We mean that probably we are not hereby taught that the devil dwells in the air—though that also may be the meaning—but rather that he has at his disposal the power of the air, so that he can employ this element in his operations on mankind. And we know of no reason why the power of the devil should be regarded as confined to what we are wont to call spiritual agency, so as never to be employed in the production of physical evil, why the souls, and not also the bodies, of men should be considered as objects of his attack. If we believe, as we do believe, that ever since his first success Satan has been unwearied in his endeavours to follow up his victory, as far as the soul is concerned, by instigating to sin, plying with temptations, and throwing obstacles in the way of piety, why should we not also believe that he has continued his assaults on the body, wasting it with sickness, racking it with pain, and thus making it a vast encumbrance to the soul in her strivings after righteousness? Indeed, if it could even be supposed that, engaged in attempting the destruction of our immortal part, the devil would care nothing for our mortal, knowing it already doomed to death and therefore not worth his malice, yet, when you remembered how the mind may be acted on through the body, how difficult and almost impossible it is to turn the thoughts on solemn and deep inquiries where there is great suffering in the flesh, you would conclude it probable that the body as well as the soul would be assailed and harassed by Satan and his angels.
II. We are indeed well aware that it is not the devil who destroys man. It must be man who destroys himself. The devil can do nothing against us except as we afford him opportunity, yielding ourselves to his suggestions and allowing him to lead us captive at his will. But it may at length come to pass, if we persist in walking as children of disobedience, that we quite expel from our breast the Spirit of God, whose strivings have been resisted, and whose admonitions have been despised, and enthrone in his stead that spirit of evil whose longing and whose labour it is to make us share his own ruin. And then is there as clear a demoniacal possession as when the man was cast into the fire or water through the fearful energies of the indwelling fiend. Let us not too hastily conclude that there is nothing in our days at all analogous to those demoniacal possessions of which so frequent mention is made in the Gospel. When the Apostle speaks of the devil as "working in the children of disobedience," he uses the same word which is elsewhere used of the operations of the Holy Ghost, that Divine Agent who dwelleth in believers, residing in them as a permanent monitor, renewing their nature, and preparing them for glory. So that St. Paul ascribes to the devil, as acting in the children of disobedience, that very same energy which he ascribes to God’s Spirit as acting in the disciples of Jesus. And whatever, therefore, the degree in which we consider good men as possessed by the Holy Ghost, in that very same degree must we consider abandoned and reprobate men as possessed by Satan and his angels. There must be as much of direct influence, as much of the surrender of the man to the dominion set up within himself, in the one case as in the other. In neither have we right to say that free agency is interfered with, much less destroyed; but in both there is the willing submission to the dictates of another, and that other so identified with the man himself that he is actually bound by the being obeyed. There is, then, no doubt that the devil is an enemy to be dreaded and resisted; but we thank God for the assertion that there is to break a day on our creation when the malignant adversary shall be bound and spoiled of his power to assail.
H. Melvill, Fenny Pulpit, No. 1838.
References: Rev 18:2.—Homiletic Magazine, vol. viii., p. 99. Rev 18:4.—G. Carlyle, Christian World Pulpit, vol. iii., p. 168. Rev 18:10.—F. W. Farrar, Ibid., vol. xxxiii., p. 312. Rev 19:1.—Preacher’s Monthly, vol. ii., p. 262. Rev 19:3.—G. Calthrop, Words Spoken to My Friends, p. 358.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Section 2. (Rev 16:1-21.)
Section 2. (Rev 16:1-21.)
The wrath poured out.
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The bowls of wrath are now poured out upon the earth at the bidding of a great voice from the temple. The wrath of God is no mere ebullition of passion that carries away the subject of it. It waits the word from the sanctuary, and at length that eventful word is spoken. Completing the divine judgments, the range of the bowls is not narrower than that of the prophetic earth; and in this they differ from the trumpet-series which otherwise they much resemble. Another resemblance, which is significant, is to the plagues of Egypt, which were at once a testimony to the world and for the deliverance of Israel. Israel is here, also, in her last crisis of trouble, and waiting for deliverance for which these judgments, no doubt, prepare the way, though that which alone accomplishes it, -the coming of the Lord -is not plainly included.
1. The first bowl is poured out, distinctively in contrast with the sea and rivers afterwards, upon the earth, like the first trumpet-judgment; but the effect is different. Instead of hail and fire burning up the trees and grass, an evil and grievous sore breaks out upon those that have the mark of the beast and who worship his image. In Egypt such a plague routed their wise men, so that they could not stand before Moses. According to the natural meaning of such a figure, it would speak of inward corruption which is made now to appear outwardly in what is painful, loathsome and disfiguring; those who had accepted the beast’s mark being those otherwise marked and branded with what is a sign of their moral condition. As the apostle shows (Rom 1:1-32), idolatry is itself the sign of a corruption which would degrade God into creature-semblance in order to give free rein to its lusts. Here it is openly the worship of the image, of him whom Scripture stamps as the "beast," which those branded with his mark give themselves up to. The excesses of the French Revolution, when God was dethroned to make way for a prostitute on the altar of Notre Dame, if they be not, as some have thought them, the fulfilment of this bowl, may yet picture to us how it may be fulfilled in a time of trouble such as never was before, and, thank God, such as never will be afterwards.
The inward evil working to the surface becomes at the same time its manifestation and its punishment, although there be much more than this to come.
2. The second bowl is poured out on the sea, and the sea becomes like the blood of a dead man, and every living soul dies in the sea. Here we have the second trumpet in its effect upon the sea, but without the limitation which we find there, and there seems a difference also in that the blood is as that of a dead man. It cannot be that it is merely dead blood, for all blood shed becomes that almost at once, and the sea turned into blood would by itself suggest death without the addition. Would it not rather seem to be that the blood of a dead man, while it is indeed dead blood, is just that which has not been shed? Life has not been violently taken, but lost, either through disease or natural decay. Thus in the law, that which had died of itself was forbidden as food, because it spoke of internal corruption; as the life still vigorous when the blood was shed, did not. If this thought be the true one, then the state imaged under the second bowl is not that of strife and bloodshed among the nations, but of all spiritual life gone, which the addition, "every living soul died in the sea," affirms as complete. Life there might be in hunted and outlawed men, no longer recognized as part of the nations; but the mass was dead. This seems to give consistently the full force of the expression.
3. The third bowl is poured out upon the rivers and fountains of waters the sphere affected by the third trumpet; but in the trumpet they are made bitter. Now they become blood, which, as owned to be the judgment of God upon persecutors, seems clearly to speak of bloodshed. They are given to all to drink. Where naturally there should be only sources of refreshment, as perhaps in family life, there are found instead strife and the hand of violence. The angel of the waters may in this case be the representative of that tender care of the Creator over the creature-life, but which in this case comes to be against the persecutor, and applauds His judgments; as the altar does, upon which the lives of the martyrs have been poured out to God.
4. The fourth angel pours out his bowl upon the sun, and it scorches men with its heat; but they only blaspheme God’s name, and repent not. Here, as in general, the head of civil authority seems to be represented, and Napoleon’s career has been taken, as in the historical application, to be the fulfilment of it. In him, after the immorality, apostasy and bloodshed of that memorable revolution, imperial power blazed out in destructive fierceness that might well be symbolized as scorching heat. There was splendor enough, but it was not "a pleasant sight to behold the sun:" the nation over which he ruled was oppressed with "glory," and soon manifested how its vitality had been exhausted by its hothouse growth. His career was brief; and briefer still, in proportion to its intensity, will be the closing despotism, which will be followed by the kingdom of the Son of man, and the display of a true glory unseen by the world before. Then shall that be fulfilled which is written: "The sun shall not smite thee by day;" and how great will be the joy of this that is added: "thy Sun shall no more go down; . . . the Lord shall be thine everlasting" (Isa 60:20).
5. The fifth bowl is poured out, and the meteoric blaze is passed. Poured on the throne of the beast, darkness spreads over his kingdom. It is the foreshadow of that final withdrawal of light, the "outer darkness" of that awful time when they who have so often bidden God withdraw from them will be taken at their word. But who, out of hell, can tell what that will be? The science of the day has ascribed to the sun more than ever was before done; but who at any time could have said to the glowing sun, Depart from me: I desire darkness? Yet this is what they say to God.
Nor does the darkness work repentance: "They gnaw their tongues for pain, and blaspheme the God of heaven, because of their pains and sores, and repent not of their deeds." Such is the hardening character of sin, and such the impotence of judgment in itself to break the heart and subdue the soul to God.
6. So far, spite of the general character of the bowls, they seem to have to do almost entirely with the beast and his followers; and these are, as we know, the principal enemies of Israel, and the boldest in defiance of God at the time of the end. Nevertheless, there are other adversaries besides those of the new risen empire of the west. The king of the north, or of Greece, is evidently in opposition at the close to the "king" in the land of Israel, who is the viceroy of the beast in Judea (Dan 11:36). This king of Greece also, if mighty, is so "not by his own power" (Dan 8:24). There is behind him, in fact, a mighty prince, who in Eze 38:1-23; Eze 39:1-29 comes clearly into view as head of many eastern nations, Gog of the land of Magog, the prince of Rosh, Meshech, and Tubal; Persia, Cush and Phut, with the house of Togarmah (Armenia), being confederate with him. This is not the place to look at the people to whom all these names refer. Magog, the first of them, by common consent, stands for the Scythians, who, "mixed with the Medes," says Fausset, "became the Sarmatians, whence sprang the Russians." "Rosh" is thus, by more than sound, connected with Russia; as Meshech and Tubal may have given their names, but slightly changed, to Moscow and Tobolsk. The connection with Persia and Armenia (and with Greece, no less) is easily intelligible at the present day.
Here are powers, then, outside the revived Roman empire, which we find in relation with Israel at the time of the end, and which will find their place in the valley of Jehoshaphat ("Jehovah’s judgment") in the day when the Lord sits there to judge all the nations round about (Joe 3:12). Accordingly now, under the sixth bowl, the way is prepared for this, and the gathering is accomplished. The sixth bowl is poured out upon the great river Euphrates, the effect being that the water is dried up, "that the way of the kings of the east may be prepared." The Euphrates is the scene, also, of the sixth trumpet, which seems to give but a previous incursion of the same powers that are contemplated here, the door being now set widely open for them by the drying up of the river, the boundary of the Roman empire in the past, as it will be the boundary of restored Israel in the time to come. In the trumpet there was but an inroad upon the empire. Now there is much more than this. It is the gathering for the great day of God Almighty!
Accordingly, all the powers of evil are at work. "Three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. They are the spirits of demons working miracles, who go forth unto the kings of the whole world, to gather them together unto the war of the great day of God Almighty! . . . And they gathered them together unto the place which is called in Hebrew Har-Magedon."
The frogs are creatures of slime and of the night -blatant, impudent impotents, cheap orators, who can yet gather men for serious work. Here, those brought together little know whom they go out to meet; but this is the common history of men revealed in its true character. The Cross has shown it to us on the one side; the conflict of the last days shows it on the other. The veil of the world is removed, and it is seen here what influences carry them: the "dragon," the spirit of a wisdom which, being "earthly," is "sensual, devilish" (Jas 3:15); the "beast," the influence of power, which apostate from God is bestial (Psa 49:20) "the false prophet," the inspiration of hopes that are not of God: so the mass are led.
Har-Magedon is the "mount of slaughter." We read of Megiddo in the Old Testament as a "valley," not a mountain; whether it refers to this or no, the phrase seems equivalent to the "mountain of the slain," a mountain of heaped up corpses. To this, ignorant of what is before them, they are gathered.
A note of urgent warning is interjected here no need of declaring the Speaker. "Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame."
It is to the world Christ’s coming will be that of a thief, for "in such an hour as ye think not, the Son of man cometh." "Blessed is he that watcheth" is, as we see by the closing words, a solemn warning to the heedless. Who will be ready at this time to hear? In any case, wisdom will utter its voice, and none shall go out to meet unwarned the doom of the rebellious. Good it is to find just in this place, whether heeded or not, the warning of mercy. Not the less terrible on that account the doom that comes.
7. And now the seventh angel pours his bowl into the air. Of "the power of the air" Satan is the prince (Eph 2:2), and all Satan’s realm is shaken. A great voice breaks out of the throne, saying, It is done; and there are lightnings, and voices, and thunders -the "voices" showing the lightnings and thunders between which they come to be no mere natural tempest, but divinely guided judgment. There is an unparalleled convulsion, and the great city (Babylon, or, as we take it, Rome) is divided into three parts, and the cities of the nations generally fall. It is added, as respecting a special object of the divine judgment, And Babylon the great was remembered before God, to give unto her the cup of the wine of the fierceness of His wrath." This is in brief what is given presently in detail. Babylon has only once before been named in Revelation, but the two following chapters treat of it in full.
Then "every island fled away:" as I suppose, there is no isolation of any from the storm; "and the mountains were not found:" no power so great but it is humbled and brought low. "And a great hail, every stone about a talent weight, fell down from God out of heaven upon men; and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great."
In the hail the effect of God’s withdrawal from men is seen in judgment. The source of light and heat is one; and for the soul God is the source of both. The hail speaks not of mere withdrawal, but of this becoming a pitiless storm of judgment which subdues all, except, alas, the heart of man, which, while his anguish owns the power from which he suffers, remains, in its hard impenitency, the witness and justification of the wrath it has brought down.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Seven Bowls
The Seven Bowls
In the last chapter there was a pause of suspense, during which the angels of the 'plagues' were seen coming forth from the Presence of God to pour out His wrath. In this chapter the suspense is ended, and the angels pour out God's wrath into the earth.
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1-9. The vision of the 'bowls' (RV) is parallel with that of the 'trumpets' (Revelation 8 f.). In each vision there are four preparatory judgments, falling upon the earth, the sea, the rivers and fountains, and the sun. But, in the 'trumpets,' it is the 'third part' that is affected; while in the 'bowls' it is the whole. At the fourth trumpet, the third part of the heavenly bodies are darkened; while at the fourth bowl, the sun blazes out with scorching heat. These differences are in harmony with the figure employed. The 'trumpets' herald the judgments, and give anticipations and warnings of them by calamities which foreshadow others. The first four trumpets and the first four bowls are parallel with the sixth seal (Rev_6:12.) and with Mat_24:29. They foretell judgments to fall upon the heathen world of the Roman empire (cp. Rev_16:2) before, and leading up to, the destruction of Rome. As in the 'trumpets,' the description is partly derived from the plagues of Egypt. It is to be understood, not literally, but as figuring a time of intense calamity and terror.
1. A great voice] i.e. God's: see on Rev_1:10.
5. Angel of the waters] As Churches (cp. Rev_1:20), and nations and armies (cp. Rev_9:14.), so also the elements of nature (cp. Rev_7:1; Rev_14:18) are in Rev. represented as having a spiritual counterpart. The exact idea occurs nowhere else in the Bible, though for what, possibly, may be approaches to it, cp. Job_4:18; Job_25:3, Job_25:5; Psa_104:4; Isa_24:21. Dan_10:13, Dan_10:20. Mat_18:10; Act_12:15; Heb_1:7; (RV). In so poetical a book as Rev., it is difficult to decide whether these angels of water, fire, etc., are meant to be understood as real beings or merely as poetical personifications.
7. Another out of the altar] RV 'the altar': cp. Rev_6:9; Rev_8:3. The altar is personified: see previous note.
9. God, which] RV 'the God which.' 10f. The fifth bowl is poured in judgment upon the city of Rome, the seat of empire. The heathen world governed by Rome becomes full of the darkness of terror and rebellion at God's judgments. This is parallel to the spiritual torments threatened at the fifth trumpet: cp. Rev_9:1. It is in contrast to the fifth seal (cp. Rev_6:9.), where the martyrs, who have suffered, call on God, while here the subjects of the beast blaspheme God because of their pains.
10. Seat] RV 'throne.'
12-16. The sixth bowl is poured out upon the Euphrates, the river of Babylon, i.e. Rome: see on Rev_17:5. At the sixth trumpet (Rev_9:13.) armies were to come from the 'Euphrates.' Here the 'Euphrates' is to be dried up, to make a way for the kings from the sunrising, i.e. that they may be able to capture Rome; see on Rev_17:16; (Rev_16:12). The drying up of the Euphrates refers to the manner in which Cyrus took the literal Babylon by diverting the course of the river. The capture of Rome is preparatory to the final battle of the 'kings of the world,' i.e. ungodly nations, against the Lamb at Har-Magedon (RV): cp. Rev_17:12. (Rev_16:14-16). Har-Magedon probably means 'the Mount of Megiddo,' and signifies that the future battle is typified by the defeat of the kings of Canaan (Jdg_5:19 cp. Zec_12:11). The kings of the earth are stirred up to fight against the Lamb by the influence of the Lamb's three great enemies: cp. 1Ki_22:20. Their evil iufluence is shown under the figure of frogs (cp. Exo_8:7), because it was by producing frogs that the magicians deceived Pharaoh (Rev_16:13.).
13. False prophet, i.e. the second beast: see on Rev_13:11.
15. The voice of Christ breaks in: cp. Rev_22:7, Rev_22:12-15. Keepeth his garments] i.e. let not the power and attractiveness of the coming evil rob any Christian of the strict purity of his Christian life: cp. Rev_3:18; Rev_7:14.
16. He] RV 'they,' i.e. the frog-like spirits.
17-21. The seventh bowl is poured out, and the voice of God announces that the end of the preparatory judgments is reached (Rev_16:17). With the lightnings and thunderings and voices which close each vision (cp. Rev_8:5; Rev_11:19), comes now a great earthquake (Rev_16:18), which splits Babylon (Rome) into three, and overthrows other worldly powers (Rev_16:19). Some have understood this as a literal prediction that Rome was to be destroyed by an earthquake. More probably the earthquake represents the shaking of all earthly institutions when God comes to judgment: cp. Rev_6:12; Rev_8:5; Rev_11:19. The judgments of the bowls end with a picture, expressed in physical figures, of the upheaval and destruction which accompany the manifestation of the wrath of God: cp. Rev_6:14; Rev_11:19; Rev_20:11; (vv. Rev_20:11). The cup] see on Rev_14:8.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 3, 4, 8, 10, 12, 14, 16, 17 (See Scofield "Heb 1:4").
angels
(See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Rev 16:1-2.
CHAPTER 16
Rev 16:1-2.
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The great voice commands the seven angels to go on their way and to empty the bowls upon the earth (Ps. 49:24). And these vials of judgments affect not only the Roman Empire, but the entire world, for the whole world is guilty before God. The first vial poured out produces a grievous sore upon the worshipers of the beast. While it is undoubtedly true that we have symbols also in these vial judgments, it is nevertheless possible that some of these plagues may have, besides the symbolical, also a literal meaning. The sixth plague which came upon Egypt, the first judgment upon the persons of the Egyptians, was also a sore (Exo 9:10-11). The worshipers of the beast and of the image will be dreadfully afflicted.
Rev 16:3.
This is poured out into the sea. The sea represents the Gentiles. These will now experience the wrath of God. See the plague in Egypt (Exo 7:17-25). That was a literal thing; but not so here. Some apply it to the continued carnage which will be one of the leading features of the final history of the times of the Gentiles. That it presents a state of the most unspeakable corruption and spiritual death is obvious.
Rev 16:4-7.
Another scene in which the blood is prominent. The apostates denied the blood, sneered at it as the Unitarians and Christian Scientists do in our own days, and now the angel of the waters saith, “Thou has given them blood to drink, for they are worthy.” They have to feel the dreadful results of having rejected the Christ of God and accepted the man of sin. The children of Israel had to taste their own idolatry when Moses put the ashes of the burnt golden calf in the water and made them drink it (Exo 32:20). They have to taste the vileness and bitterness of their apostasy. They reap what they sow. All the joys of life typified by rivers and fountains of water, are poisoned and corrupted. It is a retributive judgment of God falling upon the earth.
Rev 16:8-9.
The fourth vial is poured into the sun and men are scorched with great heat. Some also apply this literally, but the symbolical meaning is to be preferred. There can be no doubt that the powers of nature will also bear witness to the wrath of God. Famines, droughts, great floods, volcanic disturbances, great and widespread earthquakes and other physical phenomena will occur throughout these days of tribulation. However, the sun here is not the physical sun, but means, as under the fourth trumpet, the supreme authority governing them (the Roman empire). Under the fourth trumpet great moral darkness came upon all; here it is fearful, fiery agony “scorched with great heat.” The government, Satan-ruled as it is, becomes now the source of the most awful torment to those who are under its dominion. God, in judgment and in His wrath, permits those terrible things to come to pass. Everything under these vial judgments will become more aggravated than under the trumpet judgment.
Rev 16:10-11.
Under the fifth trumpet we saw the star fallen from heaven. It synchronizes with Rev 12:7-12 - Satan cast out of heaven. Then Satan fallen from heaven gave his power and authority to the beast, the head of the empire. Here the throne (not seat) of the beast is dealt with. His throne and his kingdom are deluged with wrath. All becomes darkness.
Rev 16:12.
Once more the river Euphrates is mentioned. It dries up when the sixth bowl is poured out so that the way of the kings of the east (literal: from the rising of the sun) might be prepared. We have hinted before at the correspondence between the trumpet judgments and the pouring out of the vials. This now becomes very marked, for under the sixth trumpet the river Euphrates is also mentioned. There the forces which keep back hostile powers are removed and here the river is dried up.
As already stated the Euphrates was the boundary of the Roman empire and the land of Israel. It is a kind of barrier which separates the west from the east. This barrier symbolized by the river Euphrates is now completely removed, so that the kings from the sunrise can invade the land. This invasion is also seen in connection with the sixth trumpet. The nations must gather from all quarters in and about Palestine. We find much of this revealed in the Old Testament and it would be strange if the Revelation were silent on so important an event. Ezekiel describes a great invader, a confederacy of nations (Eze 38:1-23; Eze 39:1-29). Gog, Magog, the Prince of Rosh (Russia), Meshech, Tubal, Persia, Cush and Put are mentioned as forming this confederacy. The term “Kings of the sunrise” may even mean the far Eastern Asiatic nations, like China and Japan. The drying up of the Euphrates seems therefore to mean the removal of the barrier, so that the predicted gathering of the nations may take place (Joe 3:2). What began under the sixth trumpet is consummated when the sixth vial is poured out. It is an act of judgment-wrath, while at the same time these opposing nations are gathering for the great day of God Almighty.
Rev 16:13-21.
Just as we had a parenthetical vision between the sixth and seventh seal, and between the sixth and seventh trumpet, so we find here a very brief one between the sixth and seventh vial judgments. Armageddon is not yet, but it now comes in view. Unclean spirits, like frogs, creatures of the slimy, evil-smelling swamps and of the night, now proceed out of the mouth of the trinity of evil. The dragon is Satan; the beast, the political head of the empire, and the false prophet, the Antichrist. Satanic influences, emanating from him and his two master-pieces are then at work; and they are of such a nature that we cannot fully understand them. They are the spirits of demons, working miracles.
The seventh angel pours his vial into the air. This is Satan’s sphere. His power and dominion are now dealt with in wrath. While Satan was cast out of heaven, he may still maintain part of the atmosphere immediately above the earth, thus upholding his claim as the prince of the power of the air (Eph 2:2). A great voice declares “It is done.” All that follows shows that the climax is reached. The judgment shown is sweeping everything. A great earthquake as under the sixth seal and the seventh trumpet takes place. The great city Babylon is divided into three parts; the cities of the nations fall. It is the hour of collapse, when the stone from above does its smiting work (Dan 2:1-49). “It is done!” The Lord has come. The nineteenth chapter will furnish us the particulars.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 8, 13, 17 The Seven Vials of Wrath are Poured Out.
The Seven Vials of Wrath are Poured Out.
The emptying of the first three vials:
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v. 1. And I heard a great voice out of the temple saying to the seven angels, Go your ways and pour out the vials of the wrath of God upon the earth.
v. 2. And the first went and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.
v. 3. And the second angel poured out his vial upon the sea; and it became as the blood of a dead man; and every living soul died in the sea.
v. 4. And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.
v. 5. And I heard the angel of the waters say, Thou art righteous, O Lord, which art and wast and shalt be, because Thou hast judged thus.
v. 6. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.
v. 7. And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are Thy judgments.
Here the spiritual fate of the Lord’s enemies is shown: And I heard a loud voice out of the sanctuary saying to the seven angels, Go and pour out the seven vials of the wrath of God upon the earth. It is the voice of God which is heard, for it is He that has the avenging plagues in His hand. The seven angels, the seven messengers of God, were to pour out the bowls containing the wrath of the Lord upon the earth, the home of the obstinate and hostile men; for the time of grace had now come to an end for them, and the time of punishment had come.
The command of the Lord is now carried out: And there went the first one and poured out his vial upon the earth, and there came a bad and grievous ulcer on the men that had the mark of the beast and those that had worshiped his image. That was the punishment which struck the servants of the beast, of Anti-Christ, and those that were misled by the show of his power to give him honor which he should not have received. But this was only the beginning of the plagues: And the second angel poured out his vial upon the sea, and it turned into blood like that of a dead person, and every living thing died that was in the sea. This was like the first Egyptian plague, coagulated blood, fatal to all animal life. These plagues are plainly seen in history. As for the first one, the members of the Roman hierarchy themselves have confessed that the Roman Church was suffering with a severe disease in head and members, with an ulcerous Infection that would eventually prove fatal. And so far as the second plague is concerned, the world, since the time of the Reformation, has been filled with wars that were due to the baffled fury of Anti-Christ. This is not due to the gracious message of the Gospel which the faithful servants of the Lord have proclaimed, but to the fact that the obstinate heart of the enemies takes occasion to battle against the Gospel and to hinder its growth in every possible manner. What St. Paul wrote is true to this day: "We are unto God a sweet savor of Christ in them that are saved and in them that perish: to the one we are the savor of death unto death and to the other the savor of life unto life," 2Co 2:15-16.
The same fact is apparent in the third plague: And the third angel poured out his vial upon the rivers and the springs of waters, and they became blood; and I heard the angel of the waters saying, Just art Thou, that is and that was, the Holy One, because Thou hast passed these sentences; for they shed the blood of saints and prophets, and blood Thou hast given them to drink, for they deserve it. Here the waters are not considered as a symbol of all nations, as in the preceding picture, but as the sources of drinking water. The city of God, the Church of Christ, has pure water, the water of the Gospel, in abundance. But the Church of Anti-Christ has principally the traditions of the Church, the resolutions of councils, and the decrees of Popes, all of which are filled with bloodthirstiness, as the Inquisition shows. Blood the Jesuits wanted, and blood the retribution of the Lord gave them, for that is the result of God’s supreme holiness and majesty. This fact is emphasized by the angel of the waters in his hymn of praise. It was right and just for the Lord to give these enemies blood to drink, since they delighted in shedding the same; the punishment was thus made to fit the transgression. Therefore this statement is echoed in heaven itself: And I heard the altar say, Even so, Lord God the Almighty, true and just are Thy sentences. This seems to be the voice of the souls under the altar, chap. 6:9, the voice of all the martyrs since the time of Abel. They all see the hand of the almighty and just God in these sentences of punishment and doom which are striking the servants of Anti-Christ as a consequence of the preaching of the Gospel, not because the power of destruction lies in the Gospel, but because the enmity of men is aroused by this comforting message and they are enraged and confirmed in their self-chosen destruction. May God keep all true Christians from anti-Christian heresies!
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 2, 3, 4, 8, 10, 12, 15, 17 Connecting Statement:
Connecting Statement:
John continues to describe the part of the vision about the seven angels with the seven plagues. The seven plagues are the seven bowls of God's wrath.
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I heard
The word "I" refers to John.
bowls of God's wrath
The image of the wine in the bowls can be stated clearly. The word "wrath" here refers to punishment. The wine is a symbol for punishment. See how you translated a similar phrase in Revelation 15:7. AT: "bowls full of the wine that represents God's wrath" (See: Assumed Knowledge and Implicit Information Symbolic Language)
translationWords
voice
temple
angel
earth
God
wrath
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 5, 6, 7, 8, 10, 12, 13, 15, 16, 17 16:1-21 These seven bowls filled with God’s wrath represent…
16:1-21 These seven bowls filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!” is shouted from God’s throne (16:17; cp. John 19:30).
16:1 The mighty voice probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.