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!” There were lightnings, sounds, and thunders; and there was a great earthquake, such as has not happened since there were men on the earth, so great an earthquake, and so mighty. The great city was divided into three parts, and the cities of the nations fell. Babylon the great was remembered in the sight of God, to give to her the cup of the wine of the fierceness of his wrath. Every island fled away, and the mountains were not found. Great hailstones, about the weight of a talent, came down out of the sky on people. People blasphemed God because of the plague of the hail, for this plague is exceedingly severe.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 4, 7, 8, 10, 12, 13, 15, 16, 17, 18, 19, 20, 21 See Rev. 13:16
See Rev. 13:16
The history of the first Angel, whose plague upon the earth, is described almost in the same words with that sixth plague of the Egyptians, Exod. 9:9. But it doth signify a spiritual ulcer, and that torture or butchery of conscience seared with an hot iron, which accuseth the ungodly within and both by truth of the word (the light whereof God hath now so long showed forth) and by bitterness stirreth up and forceth out the sword of God’s wrath.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–21 2 And the first went, and poured out his…
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 worshipped his image.
Ver. 2. And the first went] They went not all at once. Note the patience of God, waiting men’s return unto him.
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Upon the earth] Antichrist’s footstool, his branded slaves.
A noisome and grievous sore] The French disease, say some; the devil’s disease, say others, viz. spite and envy at the Reformation wrought in Bohemia, Germany, England, &c., upon the discovery of the Papists’ hypocrisy and filthiness.
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 vv2–21 Here is a plain allusion to the plagues which…
Here is a plain allusion to the plagues which God brought upon Pharaoh king of Egypt for his oppression of his ancient Israel; God hereby showing us, that he would deal by this Romish beast for his persecutions of his gospel churches, as he dealt by Pharaoh: as he turned the Egyptian rivers into blood, so as the fish died, and the waters stunk, Exo 7:20,21, and as he plagued the Egyptians with boils and blains, Exo 9:9; so he would plague the papacy by proportionable judgments, until, as Pharaoh with his whole party was at last drowned in the Red Sea, so all the antichristian party shall be rooted out. Here are two of the Egyptian plagues mentioned, but this vision begins with the sixth of the Egyptian plagues, viz. that of boils breaking out in blains. What is meant by this
grievous sore I must profess myself not to understand, but think Dr. More speaks very probably, interpreting it of trouble and vexation, which the popish party should have upon the first prospect of their kingdom’s going down; it being of the nature of sores to vex and disturb those that are affected with them, so as they are very uneasy so long as they are affected with them. And, indeed, I find many interpreters agree in this notion.
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 vv2, 3, 5, 8, 10, 12, 13, 15, 16, 17 Observe here, 1. What allusion this plague inflicted upon…
Observe here, 1. What allusion this plague inflicted upon Babylon has to that plague which God of old inflicted upon Egypt, Exo 9:9. Egypt had her boil, breaking forth with blains, upon men and upon beast; in like manner the worshippers of the beast have noisome and grievous sores upon them; that is, great trouble and uneasiness of mind, upon the first prospect of the shaking of their kingdom, by discovering the vanity, blasphemy, hypocrisy, and tyranny, of their devised religion; even as sores and blains do vex and torture those that are troubled with them.
Learn hence, That it is no small vexation and trouble to the wicked, when they have their sins detected and discovered; it is as great a torture to their minds as an ulcer or boil is to their bodies.
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 vv8, 12, 17 In these verses we see the work going on…
In these verses we see the work going on in the appointed order. The fourth angel poured out his vial, and that fell upon the sun; that is, say some, upon some eminent prince of the popish communion, who should renounce their false religion a little while before his utter downfall; and some expect it will be the German emperor. And now what will be the consequence of this? That sun which before cherished them with warm and benign influences shall now grow hot against these idolaters, and shall scorch them. Princes shall use their power and authority to suppress them, which yet will be so far from bringing them to repentance, that it will cause them to curse God and their king, and look upward, throwing out their blasphemous speeches against the God of heaven; they will be hardened to their ruin. The fifth angel poured out his vial, Rev 16:10. And observe, 1. Where this fell - upon the seat of the beast, upon Rome itself, the mystical Babylon, the head of the antichristian empire. 2. What effect it had there: The whole kingdom of the beast was full of darkness and distress. That very city which was the seat of their policy, the source of all their learning, and all their knowledge, and all their pomp and pleasure, now becomes a source of darkness, and pain, and anguish. Darkness was one of the plagues of Egypt, and it is opposed to lustre and honour, and so forebodes the contempt and scorn to which the antichristian interest should be exposed. Darkness is opposed to wisdom and penetration, and forbodes the confusion and folly which the idolaters should discover at that time. It is opposed to pleasure and joy, and so signifies their anguish and vexation of Spirit, when their calamities thus came upon them.
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 vv2–20 And the first went,.... The Arabic and Ethiopic versions…
And the first went,.... The Arabic and Ethiopic versions read, "the first angel", and who undoubtedly is meant, who readily and cheerfully obeyed the orders given him, as did the rest; by this angel cannot be meant Pope Adrian, as Lyra, a Popish interpreter, imagines; for a pope would never hurt the worshippers of the beast, as this angel does; rather some Christian Protestant prince or magistrate is designed, and Brightman applies it to Queen Elizabeth; though a set of kings and princes yet to come seem to be intended:
and poured out his vial upon the earth; not upon the whole earth, and the inhabitants of it; not upon the temple or church of God, and the worshippers in it, which are measured, hid, and protected; nor upon the Roman Pagan empire, which was destroyed under the sixth seal, and which never had any worshippers of the beast and his image in it, for then he was not risen; nor upon the whole apostate church, only a part of it: some think the meaner and vulgar sort of Papists are meant, who were reformed by the Waldenses, Wycliff, Huss, and others before Luther; but rather the antichristian powers on the continent are designed, and particularly Germany; for as the first trumpet affected the earth, Rev 8:7 and brought the Goths into Germany, and other inland countries on the continent; so this first vial affects the earth, and brings distress upon the Popish party in the same place: and this respects not the Reformation by Luther, as some have thought, nor the wars of the Turks here in the last age; though were it not for some things unfulfilled, which are to precede these vials, one would be tempted to think that this vial was now pouring out upon the empire; but I rather think this refers to a time of distress yet to come on those parts, and which will issue in a reformation from Popery again; for it should be observed, and it may be observed once for all, that though these vials are so many plagues upon antichrist, they are each of them so many steps to the advancement of Christ's kingdom and glory:
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and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image; that is, who were professors of the Popish religion, and adherents of the pope of Rome in those parts; see Rev 13:15 who will only feel the effects of this vial, and that by a noisome and grievous sore falling on them, in allusion to the plague of boils in Egypt, Exo 9:8 by which may be meant, either literally something external, but not the plague in Dioclesian's time, for then the beast was not risen; and there were none that could have his mark or worship his image: some have thought the French disease is intended, which first appeared in the world in 1490, among the Papists, as a just judgment upon them for the horrible and unnatural lusts and uncleanness of the Romish clergy; and others understand it of a very great heat, which will be before the burning of the world, and will raise blisters and boils upon men: or rather this may design something internal, either the remorse of their consciences, reflections on their past practices, and black despair and horror of mind; and their madness, wrath, and fury, their malice and envy at the success of the preachers of the Gospel, and of Protestant states and princes against them; see Deu 28:27. Moreover, their secret and wicked practices, both in political and ecclesiastical affairs, will be discovered, and they will appear with boils and blotches upon them all over, which will render them odious to the people, and be the means of a general reformation. Mr. Daubuz thinks the curse of wickedness in the ninth and tenth centuries, after the invocation of saints and angels, and the worship of images were settled, is meant.
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 vv2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21 And the first went - So the second, third,…
And the first went - So the second, third, &c., without adding angel, to denote the utmost swiftness; of which this also is a token, that there is no period of time mentioned in the pouring out of each phial. They have a great resemblance to the plagues of Egypt, which the Hebrews generally suppose to have been a month distant from each other. Perhaps so may the phials; but they are all yet to come. And poured out his phial upon the earth - Literally taken. And there came a grievous ulcer - As in Egypt, Exod. ix, 10, 11. On the men who had the mark of the wild beast - All of them, and them only. All those plagues seem to be described in proper, not figurative, words.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21 Verse 2. A noisome and grievous sore] This is…
Verse 2. A noisome and grievous sore] This is a reference to the sixth Egyptian plague, boils and blains, Ex 9:8; Ex 9:9, &c.
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 vv2, 3, 4, 8, 10, 12, 15, 17 Rev 16:2. And the first poured out his vial…
Rev 16:2. And the first poured out his vial upon the earth — This, according to Mr. Fleming, denotes God’s judgments upon the foundation of the Papal kingdom; the earth being that on which we walk, and by the fruits of which we are supported. By this, therefore, he understands the Popish clergy, and the Papal dominions and revenues, by which they were upheld. This vial, he thinks, began with the Reformation, and continued until the time when these agents of Popery were thrown out of as many countries of Europe as embraced the Reformation. And we may easily conceive what a mortification it was to that party, when the pretended sanctity of their bishops, priests, monks, and nuns was discovered to be a mere cheat, and their miracles nothing but lies or tricks; and when their tales of purgatory were exposed to public contempt, and their pardons and indulgences would sell no longer; and consequently, when the pope and his mitred officers saw themselves driven out from so great a part of their dominions, their seminaries for training up their advocates and defenders, of all denominations and orders, pulled down, and so much of their yearly revenues lost. Whence they are said to fall under a noisome and grievous ελκος, ulcer, or sore — Being by this means pained and vexed inwardly, and rendered contemptible to the whole world, which looked upon them as no better than the plagues of mankind. So that this vial began with the rise of Zuinglius and Luther, and the other reformers, in the years 1516 and 1517, and continued to the year 1566; that is, about forty or fifty years; for by that time all the reformed churches were settled, and had published their creeds and confessions of faith against Rome, in opposition to the determinations of the Popish council of Trent, published A.D. 1563, and the creed of Pope Pius IV., which added twelve antichristian articles to the twelve primitive Christian ones, A.D. 1564.
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 vv2–21 And the first went - Went forth from heaven,…
And the first went - Went forth from heaven, where the seat of the vision was laid.
And poured out his vial upon the earth - That is, upon the land, in contradistinction from the sea, the rivers, the air, the seat of the beast, the sun, as represented in the other vials. In Rev 16:1, the word earth is used in the general sense to denote this world as distinguished from heaven; in this verse it is used in the specific sense, to denote land as distinguished from other things. Compare Mar 4:1; Mar 6:47; Joh 6:21; Act 27:29, Act 27:43-44. In many respects there is a strong resemblance between the pouring out of those seven vials, and the sounding of the seven trumpets, in Rev. 8–9, though they refer to different events. In the sounding of the first trumpet Rev 8:7, it was the earth that was particularly affected in contradistinction from the sea, the fountains, and the sun: “The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth.” Compare Rev 8:8, Rev 8:10, Rev 8:12. In regard to the symbolical meaning of the term earth, considered with reference to divine judgments, see the notes on Rev 8:7.
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And there fell a noisome and grievous sore - The judgment here is specifically different from that inflicted under the first trumpet, Rev 8:7. There it is said to have been that “the third part of trees was burnt up, and all green grass was burnt up.” Here it is that there fell upon people a “noisome and grievous sore.” The two, therefore, are designed to refer to different events, and to different forms of punishment. The word rendered “sore” properly denotes a wound (Homer, Iliad xi. 812), and then, in later writers, an ulcer or sore. It is used in the New Testament only in the following places: Luk 16:21, “The dogs came and licked his sores”; and in Rev 16:2, Rev 16:11, where it is rendered “sore,” and “sores.” It is used in the Septuagint, in reference to the boils that were brought upon the Egyptians, in Exo 9:9-12, and probably Deu 28:27; in reference to the leprosy, Lev 13:18-20, Lev 13:23; in reference to the boil, ulcer, or elephantiasis brought upon Job Job 2:7; and in reference to any sore or ulcer, in Deu 28:35.
In all these places it is the translation of the word שׁחין shechiyn - rendered in our English version as “boil,” Exo 9:9-11; Lev 13:18-20, Lev 13:23; 2Ki 20:7; Job 2:7; Isa 38:21; and “botch,” Deu 28:27, Deu 28:35. The proper meaning, therefore, is that of a sore, ulcer, or boil of a severe and painful character; and the most obvious reference in the passage, to one who was accustomed to the language of Scripture, would be to some fearful plague like what was sent upon the Egyptians. In the case of Hezekiah 2Ki 20:7; Isa 38:21, it was probably used to denote a “plague-boil,” or the black leprosy. See the notes on Isa 38:21. The word “noisome” - κακὸν kakon, “evil, bad” - is used here to characterize the plague referred to as being especially painful and dangerous. The word “grievous” - πονηρον ponēron - “bad, malignant, hurtful” - is further used to increase the intensity of the expression, and to characterize the plague as particularly severe. There is no reason to suppose that it is meant that this would be literally inflicted, anymore than it is in the next plague, where it is said that the “rivers and fountains became blood.” What is obviously meant is, that there would be some calamity which would be well represented or symbolized by such a fearful plague.
Upon the men - Though the plague was poured upon “the earth,” yet its effects were seen upon “men.” Some grievous calamity would befall them, as if they were suddenly visited with the plague.
Which had the mark of the beast - notes on Rev 13:16-17. This determines the portion of the earth that was to be afflicted. It was not the whole world; it was only that part of it where the “beast” was honored. According to the interpretation proposed in Rev. 13, this refers to those who are under the dominion of the papacy.
And upon them which worshipped his image - See the notes on Rev 13:14-15. According to the interpretation in Rev. 13, those are meant who sustained the civil or secular power to which the papacy gave life and strength, and from which it, in turn, received countenance and protection.
In regard to the application or fulfillment of this symbol, it is unnecessary to say that there have been very different opinions in the world, and that very different opinions still prevail. The great mass of Protestant commentators suppose that it refers to the papacy; and of those who entertain this opinion, the greater portion suppose that the calamity referred to by the pouring out of this vial is already past, though it is supposed by many that the things foreshadowed by a part of these “vials” are yet to be accomplished. As to the true meaning of the symbol before us, I would make the following remarks:
(1) It refers to the papal power. This application is demanded by the results which were reached in the examination of Rev. 13. See the remarks on the “beast” in the notes on Rev 13:1-2, Rev 13:11, and on “the image of the beast” in the notes on Rev 13:14-15. This one mighty power existed in two forms closely united, and mutually sustaining each other - the civil or secular, and the ecclesiastical or spiritual. It is this combined and consolidated power - the papacy as such - that is referred to here, for this has been the grand anti-Christian power in the world.
(2) It refers to some grievous and fearful calamity which would come upon that power, and which would be like a plague-spot on the human body - something which would be of the nature of a divine judgment, resembling what came upon the Egyptians for their treatment of the people of God.
(3) The course of this exposition leads us to suppose, that this would be the beginning in the series of judgments, which would terminate in the complete overthrow of that formidable power. It is the first of the vials of wrath, and the whole description evidently contemplates a series of disasters, which would be properly represented by these successive vials. In the application of this, therefore, we should naturally look for the first of a series of such judgments, and should expect to find some facts in history which would he properly represented by the vial “poured upon the earth.”
(4) In accordance with this representation, we should expect to find such a series of calamities gradually weakening, and finally terminating the papal power in the world, as would be properly represented by the number seven.
(5) In regard now to the application of this series of symbolical representations, it may be remarked, that most recent expositors - as Elliott, Cunninghame, Keith, Faber, Lord, and others - refer them to the events of the French revolution, as important events in the overthrow of the papal power; and this, I confess, although the application is attended with some considerable difficulties, has more plausibility than any other explanation proposed. In support of this application, the following considerations may be suggested:
(a) France, in the time of Charlemagne, was the kingdom to which the papacy owed its civil organization and its strength - a kingdom to which could be traced all the civil or secular power of the papacy, and which was, in fact, a restoration or reconstruction of the old Roman power - the fourth kingdom of Daniel. See the notes on Dan 7:24-28; and compare the notes on Rev 13:3, Rev 13:12-14. The restoration of the old Roman dominion under Charlemagne, and the aid which he rendered to the papacy in its establishment as to a temporal power, would make it probable that this kingdom would be referred to in the series of judgments that were to accomplish the overthrow of the papal dominion.
(b) In an important sense France has always been the head of the papal power. The king of France has been usually styled, by the popes themselves, “the oldest son of the church.” In reference to the whole papal dominion in former times, one of the principal reliances has been on France, and, to a very large extent, the state of Europe has been determined by the condition of France. “A revolution in France,” said Napoleon, “is sooner or later followed by a revolution in Europe” (Alison). Its central position; its power; its direct relation to all the purposes and aims of the papacy, would seem to make it probable that, in the account of the final destruction of that power, this kingdom would not be overlooked.
(c) The scenes which occurred in the times of the French revolution were such as would be properly symbolized by the pouring out of the first, the second, the third, and the fourth vials. In the passage before us - the pouring out of the first vial - the symbol employed is that of “a noisome and grievous sore” - boil, ulcer, plague-spot - “on the men which had the mark of the beast, and on them which worshipped his image.” This representation was undoubtedly derived from the account of the sixth plague on Egypt Exo 9:9-11; and the sense here is, not that this would be literally inflicted on the power here referred to, but that a calamity would come upon it which would be well represented by that, or of which that would be an appropriate emblem. This interpretation is further confirmed by Rev 11:8, where Rome is referred to under the name of Egypt, and where it is clear that we are to look for a course of divine dealing, in regard to the one, resembling what occurred to the other.
See the notes on that passage. Now, this “noisome and grievous sore would well represent the moral corruption, the pollution, the infidelity, the atheism, the general dissolution of society, that preceded and accompanied the French revolution; for that was a universal breaking out of loathsome internal disease - of corruption at the center - and in its general features might be represented as a universal plague-spot on society, extending over the countries where the beast and his image were principally worshipped. The symbol would properly denote that “tremendous outbreak of social and moral evil, of democratic fury, atheism, and vice, which was specially 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; the outward vent, expression, and organ of its Jacobin clubs, and seditious and atheistic publications; the result, the dissolution of all society, all morals, and all religion; with acts of atrocity and horror accompanying, scarce paralleled in the history of people; and suffering and anguish of correspondent intensity throbbing throughout the social mass and corroding it; what, from France as a center, spread like a plague throughout its affiliated societies to the other countries of papal Christendom, and was, wherever its poison was imbibed, as much the punishment as the symptoms of the corruption within.”
Of this sad chapter in the history of man, it is unnecessary to give any description here. For scenes of horror, pollution, and blood, its parallel has never been found in the history of our race, and, as an event in history, it was worthy of a notice in the symbols which portrayed the future. The full details of these amazing scenes must be sought in the histories which describe them, and to such works as Alison’s History of Europe, and Burke’s Letters on a Regicide Peace, the reader must be referred. A few expressions copied from those letters of Mr. Burke, penned with no design of illustrating this passage in the Apocalypse, and no expectation that they would be ever so applied, will show with what propriety the spirit of inspiration suggested the phrase, “a noisome and grievous sore” or plague-spot, on the supposition that the design was to refer to these scenes. In speaking of the revolutionary spirit in France, Mr. Burke calls it “the fever of aggravated Jacobinism,” “the epidemic of atheistical fanaticism,” “an evil lying deep in the corruptions of human nature,” “the malignant French distemper,” “a plague, with its fanatical spirit of proselytism, that needed the strictest quarantine to guard against it,” whereof, though the mischief might be “skimmed over” for a time, yet the result into whatever country it entered, was “the corruption of all morals,” “the decomposition of all society,” etc. But it is unnecessary to describe those scenes further. The “world has them by heart,” and they can never be obliterated from the memory of man. In the whole history of the race there has never been an outbreak of evil that showed so deep pollution and corruption within.
(d) The result of this was to affect the papacy - a blow, in fact, aimed at that power. Of course, all the infidelity and atheism of the French nation, before so strongly papal, went just so far in weakening the power of the papacy; and in the ultimate result it will perhaps yet be found that the horrid outbreaks in the French revolution were the first in the series of providential events that will result in the entire overthrow of that anti-Christian power. At all events, it will be admitted, I think, that, on the supposition that it was intended that this should be descriptive of the scenes that occurred in Europe at the close of the last century, no more expressive symbol could have been chosen than has been employed in the pouring out of this first vial of wrath.
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 vv2, 3, 4, 8, 10, 12, 16, 18, 19, 21 And the first. From hence it appears that the…
And the first. From hence it appears that the first vial was poured out indiscriminately upon the good equally with the wicked. But behold the different consequences that follow: those that have the mark of the beast are afflicted with a sore and grievous wound, which is said in allusion to the madness, fury, and despair with which the wicked were afflicted, whilst St. John’s omitting to say any thing of the just, shews that they bore it with resignation and joy. (Calmet)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–21 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 vv2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 21 2. Went—As commissioned, from the temple, (Rev_15:5,) the Christic…
2. Went—As commissioned, from the temple, (Rev_15:5,) the Christic citadel.
Upon the earth—The Babylonic land or soil; the ground element. Earth was first cursed for man’s sake. Sin has created a discord between man and nature. When man comes right, all will for him be right. But, at any rate, at this crisis of judgment the creation must reflect that retribution upon Babylon.
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Sore—Like Egypt’s plague of “boils.”
Exo_9:10. The broad land is plague-smitten, as in Egypt, for the crime of the capital. The earth is, perhaps, made to give forth miasms that corrupt and disease the systems of the Babylonic peoples.
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 vv2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20 2. went] Lit., went away, from the Angels’ place…
2. went] Lit., went away, from the Angels’ place in Heaven before the Temple to the edge or “window” whence they can look down upon the earth.
a noisome and grievous sore] The plagues that accompany these vials have a close analogy to those of the trumpets in ch. 8 sqq., and, like them, have some to the plagues of Egypt: here cf. Exo_9:9. The epithets translated “noisome and grievous” are somewhat more general: “bad and evil” would be perhaps their most exact equivalents.
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 vv2, 3, 4, 5, 6, 7, 8, 10, 12, 13, 15, 16, 17, 18, 20, 21 (2) And the first . . .—Translate, And the…
(2) And the first . . .—Translate, And the first went forth, &c. The angel which receives the command departs and pours forth his vial upon the earth. All the vials are poured forth “into the earth” (Rev_16:1) generally; the first angel pours his vial forth upon the earth, that is, the dry land. And there came an evil and painful sore upon the men (i.e., upon that part of the human race) who, &c. The plague falls on those who carry the mark of the beast, and who worship it. Like the plagues of Egypt, they are directed against those who aid the oppressor. The plague here described resembles the sixth of the Egyptian plagues, the plague of boils (comp. Exo_9:8-12; Deu_28:27). Egypt is one type of the world-power; and the plagues are used as types also, and are not to be understood literally. The plague of the “evil sore” denotes some throbbing and hateful sore, perhaps spiritual or mental, which distracts attention and disturbs the personal serenity and self-complacency of the worshippers of the world-power.
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 vv2–21 And the first went, and poured out his vial…
And the first went, and poured out his vial upon the earth; his bowl into, etc. (Revised Version). (On "vial," see on Rev_5:8) The preposition eiv , "into," distinguishes the first three vials from the last four, which have epi , "upon," and some writers make this the basis for classifying the vials into groups of three and four; but it seems better to divide into groups of four and three (see on ver. 1, and preliminary remarks on the trumpet visions). And there fell; and it became (Revised Version). Compare the phraseology of Exo_9:10. A noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image. The counterpart of the sixth plague of Egypt. The word elkov , "sore," used here, is the same used in LXX, Ex 9. It is impossible to say with certainty what (if any) particular judgment upon the ungodly is intended to be signified by St. John in this plague. From amongst the numerous interpretations which have been given to illustrate this passage, we may mention that of Andreas, who sees in it a reference to the "ulcer" (elkov) of conscience. Or it may be that the writer has in contemplation that bodily disease which is the inevitable outcome of sin, and which often afflicts men in this world as the direct result of their misdoings; though, of course, it cannot always be asserted to be a consequence of a man"s own personal misdoings. (On the latter part of the verse, see on Re 13)
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 vv10, 12, 17 The fifth angel poured out his vial upon the…
Rev_16:10-11
The fifth angel poured out his vial upon the seat of the beast.
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Punishment concentrated upon the sinner
1 As we see in the plagues of Egypt, so we see here, that the Lord begins farther off at first, to wit, at the earth, waters, and sun, before He comes nearer to the throne or seat of the beast; which should teach men, before God come near them with His plagues or punishments, to draw near to God by true and timely repentance.
2. The wonted glory and lustre that the beasts kingdom had by ignorance, error, and idolatry, is now turned to darkness; which teaches us, that all seeming good, profit, pleasure, advancement, which is got by sin, ends at last in the contrary.
3. As nothing could hinder the darkness of Egypt, so nothing could hinder this; which teaches us, that when God is to punish, none are able to impede His judgments.
4. It is said here, that they gnawed their tongues for pain, where we see that as the Lord makes the guilty conscience of the wicked to be their own accuser and condemner, so He makes them likewise to be their own tormentor and burden.
5. We see here again the Lords suitable judgments to the sin; they seduced and sinned by their tongue, therefore here they are punished in their tongue; wherefore beware in what manner, or by what member we sin, lest by the same we be likewise punished. (William Guild, D. D.)
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 vv2, 3, 4, 8, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21 2. And the first went, and poured out his…
2. And the first went, and poured out his vial upon the earth. John sees the vial poured out, and marks its effect; very grievous ulcers fall upon men; that is, upon the men which had the mark of the beast, and upon them which worshipped his image. Those who suffer are those who listen to the lamb-like dragon, the anti-Christ, the false spiritual power, or, as has been found in chapter 14, the votaries of Rome. As the vials of the wrath of God are a series of events leading to the destruction of this false power, we must look for the first of the vials, not while it is at the zenith of its power. We have found that a number of distinct prophecies seem to point to the year 1793 as a period when its power will give signs of decay, and its hold upon the nations weaken; hence, we need not look for the first vial before this. Let the reader note the nature of the plagues to be sent. It is described as a grievous ulcer, that afflicts those who have the mark of the beast. An ulcer is not only a painful and dangerous sore, but is often malignant and foul with corruption. The term is often used to describe moral corruption, and the ulcers described may be moral or spiritual. Can we find aught in history about the end of the 1260 years of Papal dominion that corresponds with the symbolism? For many centuries France was the stoutest and staunchest of the supporters of the Romish Church. It was Charlemagne, the emperor of France, who bestowed the temporal power upon the Popes. It was to Avignon in France that, at one time, the Papacy was transferred for seventy years. The ruler of France was long styled “the eldest son of the Church.” It was France that had perpetrated the massacre of St. Bartholomew, the dragonnades of the Cevennes, and the banishment of the Huguenots. The French nation had the mark of the beast to at least as great an extent as any other nation. In 1793, exactly at the close of the period of 1260 years, there breaks out in France a fearful moral ulcer that had long been festering. The French Revolution, the uprising of enslaved masses who were maddened into fury, sent Catholic king, royal families, nobles, and priests to the guillotine by tens of thousands, impelled the nation in its madness to publicly declare itself atheistic, leavened it with skepticism, and broke the hold of Rome to such a degree that she can never more control France. The ulcer was awfully corrupt and deadly. At one time 200,000 citizens of all conditions and both sexes were in prison, and often in Paris alone, fourscore were sent to the scaffold in a day. As the result of breaking forth of this ulcer, the mightiest Catholic nation was convulsed with civil war, every Catholic country in Europe was deluged in blood, and the Papal power received a shock from which it can never recover. The first vial, the breaking forth of grievous, painful, malignant ulcers, most fitly represents the breaking out of the French Revolution, its awful excesses, and irreparable injury done to the great spiritual despotism by the events of which it was the beginning and the cause.
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.
C. I. Scofield 1917 · Public Domain On vv3, 4, 8, 10, 12, 14, 16, 17, 19 (See Scofield "Heb 1:4").
angel
(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.
Paul E. Kretzmann 1924 · Public Domain On vv8, 13, 17 The emptying of the fourth, fifth, and sixth vials:
The emptying of the fourth, fifth, and sixth vials:
v. 8. And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.
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v. 9. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues; and they repented not to give Him glory.
v. 10. And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,
v. 11. and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.
v. 12. And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the East might be prepared.
Every new plague seems to be more deadly than the preceding one: And the fourth poured out his vial upon the sun, and to him was given to scorch men with fire; and men were scorched with great heat, and blasphemed the name of God, who has the power over these plagues, and did not repent to give Him glory. Here we see that, by reason of the testimony of the Lord’s witnesses, the kingdom of Anti-Christ is plagued with unbearable heat. As Luther and his coworkers, and their pupils after them, proclaimed the message of salvation, of justification by grace, in all its simplicity and power, the rays of this pure doctrine proved too glaring and too scorching for the Roman hierarchy. Instead of letting these raps sink into their hearts and work true conversion in them, they deliberately resisted the Holy Ghost, continued in the kingdom of Anti-Christ, and blasphemed the name of God in uncontrollable rage. But still the Word of Grace is proclaimed, still the plague is increasing their obstinacy, still they persist in hardening their hearts.
And the end is not yet: And the fifth poured out his vial upon the throne of the beast, and his kingdom became covered with darkness, and men gnawed their tongues in anguish, and blasphemed the God of heaven for their pains and for their ulcers, and did not repent of their works. The Anti-Christ, whose seat is at Rome, had boastfully flattered himself that his doctrine would be the sun, the light to illumine the whole world. But he found his plans going awry on account of the free proclamation of the Gospel of liberty, which has, to a large extent, eclipsed his false doctrines. The result was that he and his minions bit and gnawed their tongues in anguish, that they were consumed with a pain which they thought unbearable. But so deeply has the Pope, and his followers with him, become immersed and-submerged in his errors against the fundamental doctrines of Christianity that they blame God for their condition, for their pains and for their ulcers, that they blaspheme Him and harden their hearts against repentance: they persist in their anti-Christian works.
Nor is the situation changed by the sixth plague: And the sixth poured out his vial upon the great river Euphrates; and its water was dried up, that the way of the kings from the rising of the sun might be prepared. The kingdom of Anti-Christ is here compared to the ancient kingdom of Babylon, whose capital was situated on the river Euphrates. This city was taken by Cyrus by the simple device of giving to the water of the river anew bed and entering the city through the path thus laid open. In the same way the power and glory of anti-Christian Rome was dried up through the preaching of the Gospel and the way thus opened both to penetrate into the city and level its bulwarks and to open the way to freedom for many peoples and nations. It certainly seemed for a while as though the power of Anti-Christ had been broken forever.
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 vv2, 3, 4, 8, 10, 12, 15, 17, 20 poured out his bowl
poured out his bowl
The word "bowl" refers to what is in it. AT: "poured out the wine from his bowl" or "poured out God's wrath from his bowl" (See: Metonymy)
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painful sores
"painful wounds." These could be infections from diseases or injuries that have not healed.
mark of the beast
This was an identifying mark that indicated that the person who received it worshiped the beast. See how you translated this in Revelation 13:17.
translationWords
angel
beast
worship
image
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 vv2, 3, 5, 6, 7, 8, 10, 12, 13, 15, 16, 17, 18, 21 16:2 The malignant sores are reminiscent of the sixth…
16:2 The malignant sores are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast: See Rev 13:13-17; 14:9-10.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.