Revelation 16
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Revelation 16
The Vials of the Wrath of God
1And 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.
Jamieson-Fausset-Brown
CHAPTER 16
Re 16:1-21. The Seven Vials and the Consequent Plagues.
The trumpets shook the world kingdoms in a longer process; the vials destroy with a swift and sudden overthrow the kingdom of "the beast" in particular who had invested himself with the world kingdom. The Hebrews thought the Egyptian plagues to have been inflicted with but an interval of a month between them severally [Bengel, referring to Seder Olam]. As Moses took ashes from an earthly common furnace, so angels, as priestly ministers in the heavenly temple, take holy fire in sacred vials or bowls, from the heavenly altar to pour down (compare Re 8:5). The same heavenly altar which would have kindled the sweet incense of prayer bringing down blessing upon earth, by man's sin kindles the fiery descending curse. Just as the river Nile, which ordinarily is the source of Egypt's fertility, became blood and a curse through Egypt's sin.
1. a great voice--namely, God's. These seven vials (the detailed expansion of the vintage, Re 14:18-20) being called "the last," must belong to the period just when the term of the beast's power has expired (whence reference is made in them all to the worshippers of the beast as the objects of the judgments), close to the end or coming of the Son of man. The first four are distinguished from the last three, just as in the case of the seven seals and the seven trumpets. The first four are more general, affecting the earth, the sea, springs, and the sun, not merely a portion of these natural bodies, as in the case of the trumpets, but the whole of them; the last three are more particular, affecting the throne of the beast, the Euphrates, and the grand consummation. Some of these particular judgments are set forth in detail in the seventeenth through twentieth chapters.
out of the temple--B and Syriac omit. But A, C, Vulgate, and Andreas support the words.
the vials--so Syriac and Coptic. But A, B, C, Vulgate, and Andreas read, "the seven vials."
upon--Greek, "into."
CHAPTER 16
Re 16:1-21. The Seven Vials and the Consequent Plagues.
The trumpets shook the world kingdoms in a longer process; the vials destroy with a swift and sudden overthrow the kingdom of "the beast" in particular who had invested himself with the world kingdom. The Hebrews thought the Egyptian plagues to have been inflicted with but an interval of a month between them severally [Bengel, referring to Seder Olam]. As Moses took ashes from an earthly common furnace, so angels, as priestly ministers in the heavenly temple, take holy fire in sacred vials or bowls, from the heavenly altar to pour down (compare Re 8:5). The same heavenly altar which would have kindled the sweet incense of prayer bringing down blessing upon earth, by man's sin kindles the fiery descending curse. Just as the river Nile, which ordinarily is the source of Egypt's fertility, became blood and a curse through Egypt's sin.
1. a great voice--namely, God's. These seven vials (the detailed expansion of the vintage, Re 14:18-20) being called "the last," must belong to the period just when the term of the beast's power has expired (whence reference is made in them all to the worshippers of the beast as the objects of the judgments), close to the end or coming of the Son of man. The first four are distinguished from the last three, just as in the case of the seven seals and the seven trumpets. The first four are more general, affecting the earth, the sea, springs, and the sun, not merely a portion of these natural bodies, as in the case of the trumpets, but the whole of them; the last three are more particular, affecting the throne of the beast, the Euphrates, and the grand consummation. Some of these particular judgments are set forth in detail in the seventeenth through twentieth chapters.
out of the temple--B and Syriac omit. But A, C, Vulgate, and Andreas support the words.
the vials--so Syriac and Coptic. But A, B, C, Vulgate, and Andreas read, "the seven vials."
upon--Greek, "into."
The Pulpit Commentary
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 Rev_15:1-8. has given us a summary. Out of the temple. The ναός, 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_15:1). Go your ways, and pour out the vials of the wrath of God upon the earth; go ye and pour, etc. The seven vials is read in א, A, B, C, Andreas, Arethas, Primasius, and others. So, in Rev_8:5, the angel casts fire on the earth.
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 Rev_15:1-8. has given us a summary. Out of the temple. The ναός, 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_15:1). Go your ways, and pour out the vials of the wrath of God upon the earth; go ye and pour, etc. The seven vials is read in א, A, B, C, Andreas, Arethas, Primasius, and others. So, in Rev_8:5, the angel casts fire on the earth.
The First Vial
2And 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.
Jamieson-Fausset-Brown
2. went--Greek, "went away."
poured out--So the angel cast fire into the earth previous to the series of trumpets (Re 8:5).
upon--so Coptic. But A, B, C, Vulgate, and Syriac read, "into."
noisome--literally, "evil" (compare De 28:27, 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 Re 7:3; Eze 9:4, 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.
2. went--Greek, "went away."
poured out--So the angel cast fire into the earth previous to the series of trumpets (Re 8:5).
upon--so Coptic. But A, B, C, Vulgate, and Syriac read, "into."
noisome--literally, "evil" (compare De 28:27, 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 Re 7:3; Eze 9:4, 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.
The Pulpit Commentary
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 εἰς, "into," distinguishes the first three vials from the last four, which have ἐπί, "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 Rev_16:1, 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 ἓλκος, "sore," used here, is the same used in LXX., Exo_9:1-35. 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" (ἕλκος) 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 Rev_13:1-18.)
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 εἰς, "into," distinguishes the first three vials from the last four, which have ἐπί, "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 Rev_16:1, 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 ἓλκος, "sore," used here, is the same used in LXX., Exo_9:1-35. 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" (ἕλκος) 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 Rev_13:1-18.)
3And 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.
Jamieson-Fausset-Brown
3. angel--So B and Andreas. But A, C, and Vulgate omit it.
upon--Greek, "into."
became as ... blood--answering to another Egyptian plague.
of a dead man--putrefying.
living soul--So B and Andreas. But A, C, and Syriac, "soul of life" (compare Ge 1:30; 7:21, 22).
in the sea--So B and Andreas. But A, C, and Syriac read, "(as respects) the things in the sea."
3. angel--So B and Andreas. But A, C, and Vulgate omit it.
upon--Greek, "into."
became as ... blood--answering to another Egyptian plague.
of a dead man--putrefying.
living soul--So B and Andreas. But A, C, and Syriac, "soul of life" (compare Ge 1:30; 7:21, 22).
in the sea--So B and Andreas. But A, C, and Syriac read, "(as respects) the things in the sea."
The Pulpit Commentary
And the second angel poured out his vial upon the sea. Omit "angel," which is not found in the best manuscripts, though it is understood. "Into the sea," as in Rev_16:2. The sea is also the object of the second trumpet plague (see on Rev_16:1). And it became as the blood of a dead man; became blood as of a dead man. Almost an exact reproduction of the second trumpet, and of the first of the Egyptian plagues. The last clause intensifies the horrible nature of the judgment, and thus in some degree increases the severity of this plague over that of the trumpets. And every living soul died in the sea; and every soul of life died, [even] the things in the sea, though living soul (ζῶσα) is found in א, B, P, some cursives, versions, and Fathers. Not merely human lives. The things, τὰ, is omitted in א, B, P, and others. In Rev_8:9 we have, "Even the creatures that were in the sea." The interpretations are as numerous as in the case of the second trumpet (see on Rev_8:9). It is most probable that the sea is here mentioned as part of creation (another part of which is mentioned in the following verse), the whole of which suffers for the sin of man, and the whole of which, intended for his benefit, becomes a source of affliction and woe to him through sin.
And the second angel poured out his vial upon the sea. Omit "angel," which is not found in the best manuscripts, though it is understood. "Into the sea," as in Rev_16:2. The sea is also the object of the second trumpet plague (see on Rev_16:1). And it became as the blood of a dead man; became blood as of a dead man. Almost an exact reproduction of the second trumpet, and of the first of the Egyptian plagues. The last clause intensifies the horrible nature of the judgment, and thus in some degree increases the severity of this plague over that of the trumpets. And every living soul died in the sea; and every soul of life died, [even] the things in the sea, though living soul (ζῶσα) is found in א, B, P, some cursives, versions, and Fathers. Not merely human lives. The things, τὰ, is omitted in א, B, P, and others. In Rev_8:9 we have, "Even the creatures that were in the sea." The interpretations are as numerous as in the case of the second trumpet (see on Rev_8:9). It is most probable that the sea is here mentioned as part of creation (another part of which is mentioned in the following verse), the whole of which suffers for the sin of man, and the whole of which, intended for his benefit, becomes a source of affliction and woe to him through sin.
The Third Vial
4And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.
Jamieson-Fausset-Brown
4. (Ex 7:20.)
angel--so Syriac, Coptic, and Andreas. But A, B, C, and Vulgate omit it.
4. (Ex 7:20.)
angel--so Syriac, Coptic, and Andreas. But A, B, C, and Vulgate omit it.
The Pulpit Commentary
And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. Omit "angel" (see on Rev_16:3). "Into the rivers," etc., as in the previous cases. The singular ἐγένετο, probably on account of the neuter ὕδατα being understood. The idea of the second vial is carried on here (cf. on Rev_16:3). Note the corresponding judgment of the third trumpet. In addition to the interpretation of the second vial given above, it is probable that the blood signifies the slaughter and death which is part of God's vengeance on the wicked (cf. Rev_16:6). The divisions adopted in the first four vials correspond to those in Rev_14:1-20., which designate the whole of God's created world, "heaven, and earth, and the sea, and the fountains of waters."
And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. Omit "angel" (see on Rev_16:3). "Into the rivers," etc., as in the previous cases. The singular ἐγένετο, probably on account of the neuter ὕδατα being understood. The idea of the second vial is carried on here (cf. on Rev_16:3). Note the corresponding judgment of the third trumpet. In addition to the interpretation of the second vial given above, it is probable that the blood signifies the slaughter and death which is part of God's vengeance on the wicked (cf. Rev_16:6). The divisions adopted in the first four vials correspond to those in Rev_14:1-20., which designate the whole of God's created world, "heaven, and earth, and the sea, and the fountains of waters."
5And 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.
Jamieson-Fausset-Brown
5. angel of the waters--that is, presiding over the waters.
O Lord--omitted by A, B, C, Vulgate, Syriac, Coptic, and Andreas.
and shalt be--A, B, C, Vulgate, and Andreas for this clause read, "(which art and wast) holy." The Lord is now no longer He that shall come, for He is come in vengeance and therefore the third of the three clauses found in Re 1:4, 8; 4:8 is here and in Re 11:17 omitted.
judged thus--literally, "these things." "Thou didst inflict this judgment."
5. angel of the waters--that is, presiding over the waters.
O Lord--omitted by A, B, C, Vulgate, Syriac, Coptic, and Andreas.
and shalt be--A, B, C, Vulgate, and Andreas for this clause read, "(which art and wast) holy." The Lord is now no longer He that shall come, for He is come in vengeance and therefore the third of the three clauses found in Re 1:4, 8; 4:8 is here and in Re 11:17 omitted.
judged thus--literally, "these things." "Thou didst inflict this judgment."
The Pulpit Commentary
And I heard the angel of the waters say. The angels, throughout this book, are represented as having individual offices to fulfil. Here we have a reference to the angel whose duty it is to control the rivers, just as, in Rev_14:18, another angel is represented as having authority over fire. This verse and the following one are anticipations of Rev_19:2, which is a commentary on Rev_18:1-24., which latter is an elaboration of the judgments here described. Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus; righteous art thou, which art and which wast, thou Holy One, because thou didst thus judge (Revised Version). There is scarcely any authority for inserting "O Lord," or "and shalt be" (cf. Rev_11:17). The angel, as having authority over the waters, and, as it were, a commission to see that they do their duty for men, acknowledges the justice of the sentence which makes them into an instrument for, and type of, man's destruction. Though there is no authority for inserting "and shalt be," the idea is, no doubt, to express the eternal nature of God. The same expression occurs in Rev_15:3 (Revised Version) in almost exactly parallel connection; so also in Rev_11:17, Rev_11:18. Thou hast judged thus refers to the judgment of the third vial, possibly to all the first three, Note the marginal reading of the Revised Version (supported by Alford), which disconnects this verse from the succeeding one.
And I heard the angel of the waters say. The angels, throughout this book, are represented as having individual offices to fulfil. Here we have a reference to the angel whose duty it is to control the rivers, just as, in Rev_14:18, another angel is represented as having authority over fire. This verse and the following one are anticipations of Rev_19:2, which is a commentary on Rev_18:1-24., which latter is an elaboration of the judgments here described. Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus; righteous art thou, which art and which wast, thou Holy One, because thou didst thus judge (Revised Version). There is scarcely any authority for inserting "O Lord," or "and shalt be" (cf. Rev_11:17). The angel, as having authority over the waters, and, as it were, a commission to see that they do their duty for men, acknowledges the justice of the sentence which makes them into an instrument for, and type of, man's destruction. Though there is no authority for inserting "and shalt be," the idea is, no doubt, to express the eternal nature of God. The same expression occurs in Rev_15:3 (Revised Version) in almost exactly parallel connection; so also in Rev_11:17, Rev_11:18. Thou hast judged thus refers to the judgment of the third vial, possibly to all the first three, Note the marginal reading of the Revised Version (supported by Alford), which disconnects this verse from the succeeding one.
6For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.
Jamieson-Fausset-Brown
6. (Re 11:18, end; Ge 9:6; Is 49:26.) An anticipation of Re 18:20, 24; compare Re 13:15.
For--A, B, C, and Andreas omit.
6. (Re 11:18, end; Ge 9:6; Is 49:26.) An anticipation of Re 18:20, 24; compare Re 13:15.
For--A, B, C, and Andreas omit.
The Pulpit Commentary
For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. This supplies the key to the interpretation of the previous visions. The ungodly have shed the blood of saints, therefore God deals out death to them. This is the meaning signified by the "blood" of the previous verses (cf. the doom of Babylon, described in Rev_17:1-18., especially Rev_17:6.; and Rev_18:6, Rev_18:24. Cf. the words, "they are worthy," with Rev_3:4). It is correct to consider that this prophecy received its first fulfilment in the violent deaths of so many of those who were the earliest Christian persecutors. On this subject see Lactantius, 'De Morte Persecutorum.'
For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. This supplies the key to the interpretation of the previous visions. The ungodly have shed the blood of saints, therefore God deals out death to them. This is the meaning signified by the "blood" of the previous verses (cf. the doom of Babylon, described in Rev_17:1-18., especially Rev_17:6.; and Rev_18:6, Rev_18:24. Cf. the words, "they are worthy," with Rev_3:4). It is correct to consider that this prophecy received its first fulfilment in the violent deaths of so many of those who were the earliest Christian persecutors. On this subject see Lactantius, 'De Morte Persecutorum.'
7And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.
Jamieson-Fausset-Brown
7. another out of--omitted in A, C, Syriac, and Coptic. Translate then, "I heard the altar [personified] saying." On it the prayers of saints are presented before God: beneath it are the souls of the martyrs crying for vengeance on the foes of God.
7. another out of--omitted in A, C, Syriac, and Coptic. Translate then, "I heard the altar [personified] saying." On it the prayers of saints are presented before God: beneath it are the souls of the martyrs crying for vengeance on the foes of God.
The Pulpit Commentary
And! heard another out of the altar say. Omit "another out of." The altar is connected
(1) with the martyred saints (Rev_6:9, Rev_6:10; Rev_8:3);
(2) with the judgments that fall on the earth in vengeance for the blood of the saints (Rev_8:5; Rev_9:13; Rev_14:18); hence the appropriateness of this voice from the altar, which acquiesces in the judgments inflicted. The altar is here personified, and speaks concurring in the justice of those judgments sent on account of the saints who are represented by it. Some writers, however, understand "the angel of the altar," which is similar to the reading of the Authorized Version. Even so, Lord God Almighty, true and righteous are thy judgments; Yea, O Lord God, the Almighty (Revised Version). Reaffirming what has been declared by the angel of the waters (Rev_16:5), and expressing concurrence therein. (On "true" (ἀληθιναί), see on Rev_3:17.) Compare the expression in Rev_3:5. There God is declared righteous because he has thus judged; here the judgments are righteous because they. are his. Both phrases are equally true, giving the same truth from different standpoints. The same verdict is endorsed by the heavenly multitude in Rev_19:2, when they celebrate the downfall of Babylon; another proof of the identity of the world which is here the object of the vial judgments and the Babylon, which is afterwards described, and whose doom is pronounced.
And! heard another out of the altar say. Omit "another out of." The altar is connected
(1) with the martyred saints (Rev_6:9, Rev_6:10; Rev_8:3);
(2) with the judgments that fall on the earth in vengeance for the blood of the saints (Rev_8:5; Rev_9:13; Rev_14:18); hence the appropriateness of this voice from the altar, which acquiesces in the judgments inflicted. The altar is here personified, and speaks concurring in the justice of those judgments sent on account of the saints who are represented by it. Some writers, however, understand "the angel of the altar," which is similar to the reading of the Authorized Version. Even so, Lord God Almighty, true and righteous are thy judgments; Yea, O Lord God, the Almighty (Revised Version). Reaffirming what has been declared by the angel of the waters (Rev_16:5), and expressing concurrence therein. (On "true" (ἀληθιναί), see on Rev_3:17.) Compare the expression in Rev_3:5. There God is declared righteous because he has thus judged; here the judgments are righteous because they. are his. Both phrases are equally true, giving the same truth from different standpoints. The same verdict is endorsed by the heavenly multitude in Rev_19:2, when they celebrate the downfall of Babylon; another proof of the identity of the world which is here the object of the vial judgments and the Babylon, which is afterwards described, and whose doom is pronounced.
The Fourth Vial
8And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.
Jamieson-Fausset-Brown
8. angel--so Coptic and Andreas. But A, B, C, Vulgate, and Syriac omit it.
upon--not as in Re 16:2, 3, "into."
sun--Whereas by the fourth trumpet the sun is darkened (Re 8:12) in a third part, here by the fourth vial the sun's bright scorching power is intensified.
power was given unto him--rather, "unto it," the sun.
men--Greek, "the men," namely, those who had the mark of the beast (Re 16:2).
8. angel--so Coptic and Andreas. But A, B, C, Vulgate, and Syriac omit it.
upon--not as in Re 16:2, 3, "into."
sun--Whereas by the fourth trumpet the sun is darkened (Re 8:12) in a third part, here by the fourth vial the sun's bright scorching power is intensified.
power was given unto him--rather, "unto it," the sun.
men--Greek, "the men," namely, those who had the mark of the beast (Re 16:2).
The Pulpit Commentary
And the fourth angel poured out his vial upon the sun. Ἀγγέλος, "angel," is omitted in nearly all manuscripts, though, of course, it is understood. For the first time we have ἐπί, "upon," instead of εἰς. "into" (see on Rev_16:2). Another part of creation is visited, thus completing the visitation of the fourfold division of the universe—the earth, the sea, the rivers, the heavens—as foretold in Rev_14:7. And power was given unto him to scorch men with fire. "And it was given to it" is more probable than "to him;" the angels do not directly punish, but indirectly by pouring out the vials. This form of words expresses the permissory nature of the evil which is wrought; nothing can be done but by the will of God (cf. Rev_13:5, Rev_13:7, Rev_13:14). Bengel, Hengstenberg, and others consider that the permission to scorch men is given to the angel. The men (with the article); perhaps referring to those mentioned in Rev_14:2. who had the mark of the beast, and those who worshipped his image, and who are the object of all the vial plagues. Though differing in form from the fourth trumpet, where the sun was darkened, yet the judgment is similar, though here of a more intense nature. In both cases, those objects which are given to men for their good are converted into instruments of punishment. We may, perhaps, see here an allusion to the heat of men's passions and vices, by which physically as well as morally they are destroyed; and which are also an emblem of the pains of hell as pictured in Luk_16:1-31. It has been noticed as a coincidence that the objects of creation which are the subjects of the judgments of the fourth trumpet and fourth vial, were created on the fourth day.
And the fourth angel poured out his vial upon the sun. Ἀγγέλος, "angel," is omitted in nearly all manuscripts, though, of course, it is understood. For the first time we have ἐπί, "upon," instead of εἰς. "into" (see on Rev_16:2). Another part of creation is visited, thus completing the visitation of the fourfold division of the universe—the earth, the sea, the rivers, the heavens—as foretold in Rev_14:7. And power was given unto him to scorch men with fire. "And it was given to it" is more probable than "to him;" the angels do not directly punish, but indirectly by pouring out the vials. This form of words expresses the permissory nature of the evil which is wrought; nothing can be done but by the will of God (cf. Rev_13:5, Rev_13:7, Rev_13:14). Bengel, Hengstenberg, and others consider that the permission to scorch men is given to the angel. The men (with the article); perhaps referring to those mentioned in Rev_14:2. who had the mark of the beast, and those who worshipped his image, and who are the object of all the vial plagues. Though differing in form from the fourth trumpet, where the sun was darkened, yet the judgment is similar, though here of a more intense nature. In both cases, those objects which are given to men for their good are converted into instruments of punishment. We may, perhaps, see here an allusion to the heat of men's passions and vices, by which physically as well as morally they are destroyed; and which are also an emblem of the pains of hell as pictured in Luk_16:1-31. It has been noticed as a coincidence that the objects of creation which are the subjects of the judgments of the fourth trumpet and fourth vial, were created on the fourth day.
9And 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.
Jamieson-Fausset-Brown
9. men--Greek, "the men."
repented not to give him glory--(Re 9:20). Affliction, if it does not melt, hardens the sinner. Compare the better result on others, Re 11:13; 14:7; 15:4.
9. men--Greek, "the men."
repented not to give him glory--(Re 9:20). Affliction, if it does not melt, hardens the sinner. Compare the better result on others, Re 11:13; 14:7; 15:4.
The Pulpit Commentary
And men were scorched with great heat, and blasphemed the Name of God. The men (see on Rev_16:8). (On the meaning of the first clause, see on Rev_16:8.) This is the first mention in the vials of men blaspheming. As with Pharaoh and the Egyptians, the judgments of God, instead of awakening them to repentance, only serve to harden their hearts. This again occurs under the fifth and seventh vials. So also in the sixth trumpet, we are told, men repented not—a statement also made in the subsequent part of this verse. As before pointed out (Rev_13:1), the two things are identical; non repentance, continuance in the service of the dragon, is blasphemy against God; though we generally reserve the name "blasphemy" for the open avowal of infidelity to God. Which hath power over these plagues. This is what is implied in the words of Rev_16:8, "it was given to it?' In this visitation men distinctly recognize the hand of God. And they repented not to give him glory. Vide supra, on the "blasphemy;" and contrast with Rev_11:13—another example of the sense in which these vials are the "last plagues" (Rev_15:1).
And men were scorched with great heat, and blasphemed the Name of God. The men (see on Rev_16:8). (On the meaning of the first clause, see on Rev_16:8.) This is the first mention in the vials of men blaspheming. As with Pharaoh and the Egyptians, the judgments of God, instead of awakening them to repentance, only serve to harden their hearts. This again occurs under the fifth and seventh vials. So also in the sixth trumpet, we are told, men repented not—a statement also made in the subsequent part of this verse. As before pointed out (Rev_13:1), the two things are identical; non repentance, continuance in the service of the dragon, is blasphemy against God; though we generally reserve the name "blasphemy" for the open avowal of infidelity to God. Which hath power over these plagues. This is what is implied in the words of Rev_16:8, "it was given to it?' In this visitation men distinctly recognize the hand of God. And they repented not to give him glory. Vide supra, on the "blasphemy;" and contrast with Rev_11:13—another example of the sense in which these vials are the "last plagues" (Rev_15:1).
The Fifth Vial
10And 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,
Jamieson-Fausset-Brown
10. angel--omitted by A, B, C, Vulgate, and Syriac. But Coptic and Andreas support it.
seat--Greek, "throne of the beast": set up in arrogant mimicry of God's throne; the dragon gave his throne to the beast (Re 13:2).
darkness--parallel to the Egyptian plague of darkness, Pharaoh being the type of Antichrist (compare Notes, see on Re 15:2, 3; compare the fifth trumpet, Re 9:2).
gnawed their tongues for pain--Greek, "owing to the pain" occasioned by the previous plagues, rendered more appalling by the darkness. Or, as "gnashing of teeth" is one of the accompaniments of hell, so this "gnawing of their tongues" is through rage at the baffling of their hopes and the overthrow of their kingdom. They meditate revenge and are unable to effect it; hence their frenzy [Grotius]. Those in anguish, mental and bodily, bite their lips and tongues.
10. angel--omitted by A, B, C, Vulgate, and Syriac. But Coptic and Andreas support it.
seat--Greek, "throne of the beast": set up in arrogant mimicry of God's throne; the dragon gave his throne to the beast (Re 13:2).
darkness--parallel to the Egyptian plague of darkness, Pharaoh being the type of Antichrist (compare Notes, see on Re 15:2, 3; compare the fifth trumpet, Re 9:2).
gnawed their tongues for pain--Greek, "owing to the pain" occasioned by the previous plagues, rendered more appalling by the darkness. Or, as "gnashing of teeth" is one of the accompaniments of hell, so this "gnawing of their tongues" is through rage at the baffling of their hopes and the overthrow of their kingdom. They meditate revenge and are unable to effect it; hence their frenzy [Grotius]. Those in anguish, mental and bodily, bite their lips and tongues.
The Pulpit Commentary
And the fifth angel poured out his vial upon the seat of the beast. Omit "angel" as before (see on Rev_16:8). The throne of the beast. That throne which had been given to him by the dragon (Rev_13:2), and which here typifies the centre and source of his power. While this throne may aptly refer to the Roman empire in St. John's time, its position varies at different times; wherever the world power is worshipped, there the beast has his throne. And his kingdom was full of darkness; was darkened. Another allusion to the plagues of Egypt. The darkness is a type of the spiritual darkness which prevails among the subjects of the beast, and which they themselves frequently realize in the course of their career. The fear of the future sometimes arouses their misgivings, and then there is no light or hope in their hearts. And they gnawed their tongues for rain. The pain arising from the darkness of their minds; the misgivings as to their future (vide supra); or perhaps also on account of their sufferings under the former plagues, to which this is an addition.
And the fifth angel poured out his vial upon the seat of the beast. Omit "angel" as before (see on Rev_16:8). The throne of the beast. That throne which had been given to him by the dragon (Rev_13:2), and which here typifies the centre and source of his power. While this throne may aptly refer to the Roman empire in St. John's time, its position varies at different times; wherever the world power is worshipped, there the beast has his throne. And his kingdom was full of darkness; was darkened. Another allusion to the plagues of Egypt. The darkness is a type of the spiritual darkness which prevails among the subjects of the beast, and which they themselves frequently realize in the course of their career. The fear of the future sometimes arouses their misgivings, and then there is no light or hope in their hearts. And they gnawed their tongues for rain. The pain arising from the darkness of their minds; the misgivings as to their future (vide supra); or perhaps also on account of their sufferings under the former plagues, to which this is an addition.
11And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.
Jamieson-Fausset-Brown
11. sores--This shows that each fresh plague was accompanied with the continuance of the preceding plagues: there was an accumulation, not a mere succession, of plagues.
repented not--(Compare Re 16:9).
11. sores--This shows that each fresh plague was accompanied with the continuance of the preceding plagues: there was an accumulation, not a mere succession, of plagues.
repented not--(Compare Re 16:9).
The Pulpit Commentary
And blasphemed the God of heaven because of their pains and their sores. The expression, "God of heaven," seems to enhance the exaltation of God, and to place in more terrible contrast the sin of those who ventured to blaspheme One so high, so far above them. This title is only mentioned here and in Rev_11:13, where, however, some repented. (On the word "blaspheme," see on Rev_11:9.) In spite, therefore, of their plagues, and perhaps as a consequence of their spiritual darkness, they still own the supremacy of the beast and deny God; just as Pharaoh hardened his heart. Compare the previous verses for an account of their pains and their sores; the allusion to which shows plainly that these plagues are not necessarily consecutive in time. And repented not of their deeds (see on Rev_11:9).
And blasphemed the God of heaven because of their pains and their sores. The expression, "God of heaven," seems to enhance the exaltation of God, and to place in more terrible contrast the sin of those who ventured to blaspheme One so high, so far above them. This title is only mentioned here and in Rev_11:13, where, however, some repented. (On the word "blaspheme," see on Rev_11:9.) In spite, therefore, of their plagues, and perhaps as a consequence of their spiritual darkness, they still own the supremacy of the beast and deny God; just as Pharaoh hardened his heart. Compare the previous verses for an account of their pains and their sores; the allusion to which shows plainly that these plagues are not necessarily consecutive in time. And repented not of their deeds (see on Rev_11:9).
The Sixth Vial: Euphrates Dried Up
12And 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.
Jamieson-Fausset-Brown
12. angel--so Coptic and Andreas. A, B, C, Vulgate, and Syriac omit.
kings of the east--Greek, "the kings who are from the rising of the sun." Reference to the Euphrates similarly occurs in the sixth trumpet. The drying up of the Euphrates, I think, is to be taken figuratively, as Babylon itself, which is situated on it, is undoubtedly so, Re 17:5. The waters of the Euphrates (compare Is 8:7, 8) are spiritual Babylon's, that is, the apostate Church's (of which Rome is the chief, though not exclusive representative) spiritual and temporal powers. The drying up of the waters of Babylon expresses the same thing as the ten kings stripping, eating, and burning the whore. The phrase, "way may be prepared for," is that applied to the Lord's coming (Is 40:3; Mt 3:3; Lu 1:76). He shall come from the East (Mt 24:27; Eze 43:2, "the glory of the God of Israel came from the way of the East"): not alone, for His elect transfigured saints of Israel and the Gentiles shall accompany Him, who are "kings and priests unto God" (Re 1:6). As the Antichristian ten kings accompany the beast, so the saints accompany as kings the King of kings to the last decisive conflict. De Burgh and others take it of the Jews, who also were designed to be a kingdom of priests to God on earth. They shall, doubtless, become priest-kings in the flesh to the nations in the flesh at His coming. Abraham from the East (if Is 41:2, 8, 9, refers to him, and not Cyrus) conquering the Chaldean kings is a type of Israel's victorious restoration to the priest-kingdom. Israel's exodus after the last Egyptian plagues typifies Israel's restoration after the spiritual Babylon, the apostate Church, has been smitten. Israel's promotion to the priest-kingdom after Pharaoh's downfall, and at the Lord's descent at Sinai to establish the theocracy, typifies the restored kingdom of Israel at the Lord's more glorious descent, when Antichrist shall be destroyed utterly. Thus, besides the transfigured saints, Israel secondarily may be meant by "the kings from the East" who shall accompany the "King of kings" returning "from the way of the East" to reign over His ancient people. As to the drying up again of the waters opposing His people's assuming the kingdom, compare Is 10:26; 11:11, 15; Zec 10:9-11. The name Israel (Ge 32:28) implies a prince with God. Compare Mi 4:8 as to the return of the kingdom to Jerusalem. Durham, several centuries ago, interpreted the drying up of the Euphrates to mean the wasting away of the Turkish power, which has heretofore held Palestine, and so the way being prepared for Israel's restoration. But as Babylon refers to the apostate Church, not to Mohammedanism, the drying up of the Euphrates (answering to Cyrus' overthrow of literal Babylon by marching into it through the dry channel of the Euphrates) must answer to the draining off of the apostate Church's resources, the Roman and Greek corrupt Church having been heretofore one of the greatest barriers by its idolatries and persecutions in the way of Israel's restoration and conversion. The kings of the earth who are earthly (Re 16:14), stand in contrast to the kings from the East who are heavenly.
12. angel--so Coptic and Andreas. A, B, C, Vulgate, and Syriac omit.
kings of the east--Greek, "the kings who are from the rising of the sun." Reference to the Euphrates similarly occurs in the sixth trumpet. The drying up of the Euphrates, I think, is to be taken figuratively, as Babylon itself, which is situated on it, is undoubtedly so, Re 17:5. The waters of the Euphrates (compare Is 8:7, 8) are spiritual Babylon's, that is, the apostate Church's (of which Rome is the chief, though not exclusive representative) spiritual and temporal powers. The drying up of the waters of Babylon expresses the same thing as the ten kings stripping, eating, and burning the whore. The phrase, "way may be prepared for," is that applied to the Lord's coming (Is 40:3; Mt 3:3; Lu 1:76). He shall come from the East (Mt 24:27; Eze 43:2, "the glory of the God of Israel came from the way of the East"): not alone, for His elect transfigured saints of Israel and the Gentiles shall accompany Him, who are "kings and priests unto God" (Re 1:6). As the Antichristian ten kings accompany the beast, so the saints accompany as kings the King of kings to the last decisive conflict. De Burgh and others take it of the Jews, who also were designed to be a kingdom of priests to God on earth. They shall, doubtless, become priest-kings in the flesh to the nations in the flesh at His coming. Abraham from the East (if Is 41:2, 8, 9, refers to him, and not Cyrus) conquering the Chaldean kings is a type of Israel's victorious restoration to the priest-kingdom. Israel's exodus after the last Egyptian plagues typifies Israel's restoration after the spiritual Babylon, the apostate Church, has been smitten. Israel's promotion to the priest-kingdom after Pharaoh's downfall, and at the Lord's descent at Sinai to establish the theocracy, typifies the restored kingdom of Israel at the Lord's more glorious descent, when Antichrist shall be destroyed utterly. Thus, besides the transfigured saints, Israel secondarily may be meant by "the kings from the East" who shall accompany the "King of kings" returning "from the way of the East" to reign over His ancient people. As to the drying up again of the waters opposing His people's assuming the kingdom, compare Is 10:26; 11:11, 15; Zec 10:9-11. The name Israel (Ge 32:28) implies a prince with God. Compare Mi 4:8 as to the return of the kingdom to Jerusalem. Durham, several centuries ago, interpreted the drying up of the Euphrates to mean the wasting away of the Turkish power, which has heretofore held Palestine, and so the way being prepared for Israel's restoration. But as Babylon refers to the apostate Church, not to Mohammedanism, the drying up of the Euphrates (answering to Cyrus' overthrow of literal Babylon by marching into it through the dry channel of the Euphrates) must answer to the draining off of the apostate Church's resources, the Roman and Greek corrupt Church having been heretofore one of the greatest barriers by its idolatries and persecutions in the way of Israel's restoration and conversion. The kings of the earth who are earthly (Re 16:14), stand in contrast to the kings from the East who are heavenly.
The Pulpit Commentary
And the sixth angel poured out his vial upon the great river: Euphrates. Omit "angel" (see on previous verses). (On the Euphrates, see on Rev_9:14.) This river also figures in the sixth trumpet vision, and possesses the same signification in both places. It is the natural direction from which enemies arise; and it derives this signification from the fact that the enemies of the Jews often came from that direction. The next sentence leaves no doubt that this is the meaning, and supports the view taken of Rev_9:14. It is to be noticed that, though the vial is poured out upon the Euphrates, it is not with the purpose of inflicting injury on the river, but upon the men who are thus laid open to the attacks of their enemies. And the water thereof was dried up, that the way of the kings of the east might be prepared. The Revised Version gives the sense more plainly, That the way might be made ready for the kings that [come] from the sunrising. The meaning is that a barrier that wards off hostile hosts is removed. The "kings of the cast" represent God's judgments; those who are laid open to attack are the adherents of the beast. The imagery may be derived:
(1) From the fact (as explained in Rev_9:14, which see) that the enemies of the Jews generally came from beyond the Euphrates. This accounts for the employment of this figure in Rev_9:1-21., and may reasonably be considered to contain the same allusion here. In this case the minor details do not agree; the idea is merely to convey the central fact of an advance of enemies.
(2) From the historical fact of the taking of Babylon by Cyrus, by means of a diversion of the waters of the Euphrates—a circumstance referred to in Jer_51:31, Jer_51:32, etc.; Isa_13:1-22.; Isa_44:27, Isa_44:28. In this case the details are more in accordance with the general symbolism of the Apocalypse. Babylon would signify the kingdom of the beast (as in Isa_44:19). The kings of the east would still represent God's judgments, which now assail the kingdom of Satan. Satan attempts to meet this assault by the three spirits, which gather kings from the whole world (Isa_44:14) to battle against the Almighty. The "kings of the east" are certainly the forces ranged on the side of God. Many writers see an allusion to Christ and the saints. The sun is a frequent figure of Christ in Scripture (cf. Mal_4:4; Zec_3:8 and Zec_6:12, LXX.; Luk_1:78; also Rev_7:2; Rev_12:1; Rev_22:16). "The kings of the east" may thus be identified with the armies of Rev_19:11-16.
And the sixth angel poured out his vial upon the great river: Euphrates. Omit "angel" (see on previous verses). (On the Euphrates, see on Rev_9:14.) This river also figures in the sixth trumpet vision, and possesses the same signification in both places. It is the natural direction from which enemies arise; and it derives this signification from the fact that the enemies of the Jews often came from that direction. The next sentence leaves no doubt that this is the meaning, and supports the view taken of Rev_9:14. It is to be noticed that, though the vial is poured out upon the Euphrates, it is not with the purpose of inflicting injury on the river, but upon the men who are thus laid open to the attacks of their enemies. And the water thereof was dried up, that the way of the kings of the east might be prepared. The Revised Version gives the sense more plainly, That the way might be made ready for the kings that [come] from the sunrising. The meaning is that a barrier that wards off hostile hosts is removed. The "kings of the cast" represent God's judgments; those who are laid open to attack are the adherents of the beast. The imagery may be derived:
(1) From the fact (as explained in Rev_9:14, which see) that the enemies of the Jews generally came from beyond the Euphrates. This accounts for the employment of this figure in Rev_9:1-21., and may reasonably be considered to contain the same allusion here. In this case the minor details do not agree; the idea is merely to convey the central fact of an advance of enemies.
(2) From the historical fact of the taking of Babylon by Cyrus, by means of a diversion of the waters of the Euphrates—a circumstance referred to in Jer_51:31, Jer_51:32, etc.; Isa_13:1-22.; Isa_44:27, Isa_44:28. In this case the details are more in accordance with the general symbolism of the Apocalypse. Babylon would signify the kingdom of the beast (as in Isa_44:19). The kings of the east would still represent God's judgments, which now assail the kingdom of Satan. Satan attempts to meet this assault by the three spirits, which gather kings from the whole world (Isa_44:14) to battle against the Almighty. The "kings of the east" are certainly the forces ranged on the side of God. Many writers see an allusion to Christ and the saints. The sun is a frequent figure of Christ in Scripture (cf. Mal_4:4; Zec_3:8 and Zec_6:12, LXX.; Luk_1:78; also Rev_7:2; Rev_12:1; Rev_22:16). "The kings of the east" may thus be identified with the armies of Rev_19:11-16.
13And I saw 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.
Jamieson-Fausset-Brown
13. unclean spirits like frogs--the antitype to the plague of frogs sent on Egypt. The presence of the "unclean spirit" in the land (Palestine) is foretold, Zec 13:2, in connection with idolatrous prophets. Beginning with infidelity as to Jesus Christ's coming in the flesh, men shall end in the grossest idolatry of the beast, the incarnation of all that is self-deifying and God-opposed in the world powers of all ages; having rejected Him that came in the Father's name, they shall worship one that comes in his own, though really the devil's representative; as frogs croak by night in marshes and quagmires, so these unclean spirits in the darkness of error teach lies amidst the mire of filthy lusts. They talk of liberty, but it is not Gospel liberty, but license for lust. There being three, as also seven, in the description of the last and worst state of the Jewish nation, implies a parody of the two divine numbers, three of the Trinity, and seven of the Holy Spirit (Re 1:4). Some observe that three frogs were the original arms of France, a country which has been the center of infidelity, socialism, and false spiritualism. A and B read, "as it were frogs," instead of "like frogs," which is not supported by manuscripts. The unclean spirit out of the mouth of the dragon symbolizes the proud infidelity which opposes God and Christ. That out of the beast's mouth is the spirit of the world, which in the politics of men, whether lawless democracy or despotism, sets man above God. That out of the mouth of the false prophet is lying spiritualism and religious delusion, which shall take the place of the harlot when she shall have been destroyed.
the dragon--Satan, who gives his power and throne (Re 13:2) to the beast.
false prophet--distinct from the harlot, the apostate Church (of which Rome is the chief, though not sole, representative), Re 17:1-3, 16; and identical with the second beast, Re 13:11-15, as appears by comparing Re 19:20 with Re 13:13; ultimately consigned to the lake of fire with the first beast; as is also the dragon a little later (Re 20:10). The dragon, the beast, and the false prophet, "the mystery of iniquity," form a blasphemous Antitrinity, the counterfeit of "the mystery of godliness" God manifests in Christ, witnessed to by the Spirit. The dragon acts the part of God the Father, assigning his authority to his representative the beast, as the Father assigns His to the Son. They are accordingly jointly worshipped; compare as to the Father and Son, Joh 5:23; as the ten-horned beast has its ten horns crowned with diadems (Greek, Re 13:1), so Christ has on His head many diadems. While the false prophet, like the Holy Ghost, speaks not of himself, but tells all men to worship the beast, and confirms his testimony to the beast by miracles, as the Holy Ghost attested similarly to Christ's divine mission.
13. unclean spirits like frogs--the antitype to the plague of frogs sent on Egypt. The presence of the "unclean spirit" in the land (Palestine) is foretold, Zec 13:2, in connection with idolatrous prophets. Beginning with infidelity as to Jesus Christ's coming in the flesh, men shall end in the grossest idolatry of the beast, the incarnation of all that is self-deifying and God-opposed in the world powers of all ages; having rejected Him that came in the Father's name, they shall worship one that comes in his own, though really the devil's representative; as frogs croak by night in marshes and quagmires, so these unclean spirits in the darkness of error teach lies amidst the mire of filthy lusts. They talk of liberty, but it is not Gospel liberty, but license for lust. There being three, as also seven, in the description of the last and worst state of the Jewish nation, implies a parody of the two divine numbers, three of the Trinity, and seven of the Holy Spirit (Re 1:4). Some observe that three frogs were the original arms of France, a country which has been the center of infidelity, socialism, and false spiritualism. A and B read, "as it were frogs," instead of "like frogs," which is not supported by manuscripts. The unclean spirit out of the mouth of the dragon symbolizes the proud infidelity which opposes God and Christ. That out of the beast's mouth is the spirit of the world, which in the politics of men, whether lawless democracy or despotism, sets man above God. That out of the mouth of the false prophet is lying spiritualism and religious delusion, which shall take the place of the harlot when she shall have been destroyed.
the dragon--Satan, who gives his power and throne (Re 13:2) to the beast.
false prophet--distinct from the harlot, the apostate Church (of which Rome is the chief, though not sole, representative), Re 17:1-3, 16; and identical with the second beast, Re 13:11-15, as appears by comparing Re 19:20 with Re 13:13; ultimately consigned to the lake of fire with the first beast; as is also the dragon a little later (Re 20:10). The dragon, the beast, and the false prophet, "the mystery of iniquity," form a blasphemous Antitrinity, the counterfeit of "the mystery of godliness" God manifests in Christ, witnessed to by the Spirit. The dragon acts the part of God the Father, assigning his authority to his representative the beast, as the Father assigns His to the Son. They are accordingly jointly worshipped; compare as to the Father and Son, Joh 5:23; as the ten-horned beast has its ten horns crowned with diadems (Greek, Re 13:1), so Christ has on His head many diadems. While the false prophet, like the Holy Ghost, speaks not of himself, but tells all men to worship the beast, and confirms his testimony to the beast by miracles, as the Holy Ghost attested similarly to Christ's divine mission.
The Pulpit Commentary
And I saw; introduces a new phase of the vision (see on Rev_4:1). The mention of the punishment of the ungodly by the kings of the east causes the seer to look forward to the conflict, the end of which is described in Rev_19:19-21. He therefore now digresses somewhat, in order to describe the means by which the dragon endeavours to enlist the hosts of the world on his side. Three unclean spirits like frogs. These three spirits represent the influences of the dragon, the first beast and the second beast, which we have interpreted as the devil, the love of the world and worldly power, and self deceit; in other words, the devil, the world, the flesh. These influences axe spiritually unclean, and suggest the loathsome Egyptian plague of the frogs; that is to say, their likeness to frogs consists in their common quality of uncleanness. Perhaps also there is a reference to their devilish origin, in which they resembled the unclean spirits so frequently east out by our Lord while on earth. Burger very aptly refers to the contrast afforded by the dove-like form of the Holy Spirit of God. 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. Omit "come." The seer does not behold the three spirits proceeding from the mouths of the evil trinity, but he sees those that are out of their mouths; he sees them in their works exhibited in the world. The second beast is here called the "false prophet," since he deludes men, and persuades them against their better judgment to worship the first beast (see on Rev_13:11).
And I saw; introduces a new phase of the vision (see on Rev_4:1). The mention of the punishment of the ungodly by the kings of the east causes the seer to look forward to the conflict, the end of which is described in Rev_19:19-21. He therefore now digresses somewhat, in order to describe the means by which the dragon endeavours to enlist the hosts of the world on his side. Three unclean spirits like frogs. These three spirits represent the influences of the dragon, the first beast and the second beast, which we have interpreted as the devil, the love of the world and worldly power, and self deceit; in other words, the devil, the world, the flesh. These influences axe spiritually unclean, and suggest the loathsome Egyptian plague of the frogs; that is to say, their likeness to frogs consists in their common quality of uncleanness. Perhaps also there is a reference to their devilish origin, in which they resembled the unclean spirits so frequently east out by our Lord while on earth. Burger very aptly refers to the contrast afforded by the dove-like form of the Holy Spirit of God. 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. Omit "come." The seer does not behold the three spirits proceeding from the mouths of the evil trinity, but he sees those that are out of their mouths; he sees them in their works exhibited in the world. The second beast is here called the "false prophet," since he deludes men, and persuades them against their better judgment to worship the first beast (see on Rev_13:11).
14For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.
Jamieson-Fausset-Brown
14. devils--Greek, "demons."
working miracles--Greek, "signs."
go forth unto--or "for," that is, to tempt them to the battle with Christ.
the kings of the earth and, &c.--A, B, Syriac, and Andreas omit "of the earth and," which clause is not in any manuscript. Translate, "kings of the whole habitable world," who are "of this world," in contrast to "the kings of (from) the East" (the sun-rising), Re 16:12, namely, the saints to whom Christ has appointed a kingdom, and who are "children of light." God, in permitting Satan's miracles, as in the case of the Egyptian magicians who were His instruments in hardening Pharaoh's heart, gives the reprobate up to judicial delusion preparatory to their destruction. As Aaron's rod was changed into a serpent, so were those of the Egyptian magicians. Aaron turned the water into blood; so did the magicians. Aaron brought up frogs; so did the magicians. With the frogs their power ceased. So this, or whatever is antitypical to it, will be the last effort of the dragon, beast, and false prophet.
battle--Greek, "war"; the final conflict for the kingship of the world described in Re 19:17-21.
14. devils--Greek, "demons."
working miracles--Greek, "signs."
go forth unto--or "for," that is, to tempt them to the battle with Christ.
the kings of the earth and, &c.--A, B, Syriac, and Andreas omit "of the earth and," which clause is not in any manuscript. Translate, "kings of the whole habitable world," who are "of this world," in contrast to "the kings of (from) the East" (the sun-rising), Re 16:12, namely, the saints to whom Christ has appointed a kingdom, and who are "children of light." God, in permitting Satan's miracles, as in the case of the Egyptian magicians who were His instruments in hardening Pharaoh's heart, gives the reprobate up to judicial delusion preparatory to their destruction. As Aaron's rod was changed into a serpent, so were those of the Egyptian magicians. Aaron turned the water into blood; so did the magicians. Aaron brought up frogs; so did the magicians. With the frogs their power ceased. So this, or whatever is antitypical to it, will be the last effort of the dragon, beast, and false prophet.
battle--Greek, "war"; the final conflict for the kingship of the world described in Re 19:17-21.
The Pulpit Commentary
For they are the spirits of devils, working miracles. This explains the account given in Rev_16:13. In the plague of the frogs, the Egyptian magicians imitated the plague of Moses; the second beast (the false prophet) is represented as leading men astray by his miracles (Rev_13:13). After the sixth trumpet came the digression, in which an account was given of the two witnesses of God, who worked miracles (Rev_12:1-17.); here, after the sixth vial, we have a short digression, in which an account is given of the three witnesses of Satan, who endeavour rework on his behalf, by exhibiting miracles. (For the meaning of this working of miracles, see on Rev_13:13.) Which go forth unto the kings of the earth and of the whole world; the kings of the whole world—omitting "of the earth" (Revised Version). The kings of the world are those whose aim and delight is the possession of the pleasures of this world; those who have their treasure in this world, and whose hearts are therefore also there; those who exercise their influence and power in regard only to the things of this world; in short, the worldly. To gather them to the battle of that great day of God Almighty; God, the Almighty. This battle is described in Rev_19:11-21, which see. The great day is the last great judgment day. The battle referred to here, and described in Rev_19:1-21., and again in Rev_20:1-10, is apparently the battle which is being waged against God by the forces of evil all through the history of the world, from the fall of Adam until the last judgment day. This seems certain from the description given in Rev_19:1-21. and 20. How, then, can it be described as the "battle of the great day"? Probably because on that day will occur the crisis, as it were, of the conflict; on that day will the issue be plainly determined, and the struggle terminated. Though the battle is proceeding daily, there is little to remind us of it; the very existence of, and necessity for, such warfare is sometimes forgotten in the daily round of life: at the last day will be plainly exhibited the nature of the incessant hostility between God and the devil, and the power of the latter will be manifested only to be visibly shattered and finally destroyed.
For they are the spirits of devils, working miracles. This explains the account given in Rev_16:13. In the plague of the frogs, the Egyptian magicians imitated the plague of Moses; the second beast (the false prophet) is represented as leading men astray by his miracles (Rev_13:13). After the sixth trumpet came the digression, in which an account was given of the two witnesses of God, who worked miracles (Rev_12:1-17.); here, after the sixth vial, we have a short digression, in which an account is given of the three witnesses of Satan, who endeavour rework on his behalf, by exhibiting miracles. (For the meaning of this working of miracles, see on Rev_13:13.) Which go forth unto the kings of the earth and of the whole world; the kings of the whole world—omitting "of the earth" (Revised Version). The kings of the world are those whose aim and delight is the possession of the pleasures of this world; those who have their treasure in this world, and whose hearts are therefore also there; those who exercise their influence and power in regard only to the things of this world; in short, the worldly. To gather them to the battle of that great day of God Almighty; God, the Almighty. This battle is described in Rev_19:11-21, which see. The great day is the last great judgment day. The battle referred to here, and described in Rev_19:1-21., and again in Rev_20:1-10, is apparently the battle which is being waged against God by the forces of evil all through the history of the world, from the fall of Adam until the last judgment day. This seems certain from the description given in Rev_19:1-21. and 20. How, then, can it be described as the "battle of the great day"? Probably because on that day will occur the crisis, as it were, of the conflict; on that day will the issue be plainly determined, and the struggle terminated. Though the battle is proceeding daily, there is little to remind us of it; the very existence of, and necessity for, such warfare is sometimes forgotten in the daily round of life: at the last day will be plainly exhibited the nature of the incessant hostility between God and the devil, and the power of the latter will be manifested only to be visibly shattered and finally destroyed.
15Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.
Jamieson-Fausset-Brown
15. The gathering of the world kings with the beast against the Lamb is the signal for Christ's coming; therefore He here gives the charge to be watching for His coming and clothed in the garments of justification and sanctification, so as to be accepted.
thief--(Mt 24:43; 2Pe 3:10).
they--saints and angels.
shame--literally, "unseemliness" (Greek, "aschemosunee"): Greek, 1Co 13:5: a different word from the Greek in Re 3:18 (Greek, "aischunee").
15. The gathering of the world kings with the beast against the Lamb is the signal for Christ's coming; therefore He here gives the charge to be watching for His coming and clothed in the garments of justification and sanctification, so as to be accepted.
thief--(Mt 24:43; 2Pe 3:10).
they--saints and angels.
shame--literally, "unseemliness" (Greek, "aschemosunee"): Greek, 1Co 13:5: a different word from the Greek in Re 3:18 (Greek, "aischunee").
The Pulpit Commentary
Behold, I come as a thief. The very words addressed to the Church at Sardis (Rev_3:3), and similar to those connected by our blessed Lord with the great day (see Rev_16:14). The mention of that day, and perhaps the knowledge that the battle is a daily one (see on Rev_16:14), naturally leads to the solemn warning given here. It is worth notice how St. John adopts this idea; and this of itself should suffice to demonstrate the incorrectness of endeavoring to compute the times and seasons, as has been done by so many Apocalyptic writers (cf. also Mat_24:43; Luk_12:39; 1Th_5:2, 1Th_5:4; 2Pe_3:10). Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. The same figure again as in Rev_3:17. Isaac Williams correctly points out that these words seem to indicate that the battle of Rev_3:14 is a daily one, in which Christians are themselves engaged (see on Rev_3:14). The garment is the garment of righteousness, the fervent love of God (see on Rev_3:17).
Behold, I come as a thief. The very words addressed to the Church at Sardis (Rev_3:3), and similar to those connected by our blessed Lord with the great day (see Rev_16:14). The mention of that day, and perhaps the knowledge that the battle is a daily one (see on Rev_16:14), naturally leads to the solemn warning given here. It is worth notice how St. John adopts this idea; and this of itself should suffice to demonstrate the incorrectness of endeavoring to compute the times and seasons, as has been done by so many Apocalyptic writers (cf. also Mat_24:43; Luk_12:39; 1Th_5:2, 1Th_5:4; 2Pe_3:10). Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. The same figure again as in Rev_3:17. Isaac Williams correctly points out that these words seem to indicate that the battle of Rev_3:14 is a daily one, in which Christians are themselves engaged (see on Rev_3:14). The garment is the garment of righteousness, the fervent love of God (see on Rev_3:17).
16And he gathered them together into a place called in the Hebrew tongue Armageddon.
Jamieson-Fausset-Brown
16. he--rather, "they (the three unclean spirits) gathered them together." If English Version be retained, "He" will refer to God who gives them over to the delusion of the three unclean spirits; or else the sixth angel (Re 16:12).
Armageddon--Hebrew, "Har," a mountain, and "Megiddo" in Manasseh in Galilee, the scene of the overthrow of the Canaanite kings by God's miraculous interposition under Deborah and Barak; the same as the great plain of Esdraelon. Josiah, too, as the ally of Babylon, was defeated and slain at Megiddo; and the mourning of the Jews at the time just before God shall interpose for them against all the nations confederate against Jerusalem, is compared to the mourning for Josiah at Megiddo. Megiddo comes from a root, gadad, "cut off," and means slaughter. Compare Joe 3:2, 12, 14, where "the valley of Jehoshaphat" (meaning in Hebrew, "judgment of God") is mentioned as the scene of God's final vengeance on the God-opposing foe. Probably some great plain, antitypical to the valleys of Megiddo and Jehoshaphat, will be the scene.
16. he--rather, "they (the three unclean spirits) gathered them together." If English Version be retained, "He" will refer to God who gives them over to the delusion of the three unclean spirits; or else the sixth angel (Re 16:12).
Armageddon--Hebrew, "Har," a mountain, and "Megiddo" in Manasseh in Galilee, the scene of the overthrow of the Canaanite kings by God's miraculous interposition under Deborah and Barak; the same as the great plain of Esdraelon. Josiah, too, as the ally of Babylon, was defeated and slain at Megiddo; and the mourning of the Jews at the time just before God shall interpose for them against all the nations confederate against Jerusalem, is compared to the mourning for Josiah at Megiddo. Megiddo comes from a root, gadad, "cut off," and means slaughter. Compare Joe 3:2, 12, 14, where "the valley of Jehoshaphat" (meaning in Hebrew, "judgment of God") is mentioned as the scene of God's final vengeance on the God-opposing foe. Probably some great plain, antitypical to the valleys of Megiddo and Jehoshaphat, will be the scene.
The Pulpit Commentary
And he gathered them together into a place called in the Hebrew tongue Armageddon; or, as in the Revised Version, they Fathered; that is, the "spirits" of Rev_16:14, of which this is a continuation, the same verb συνάγω being repeated. By the employment of the Hebrew term, attention is called to the symbolical nature of the name. Similar cases occur in Rev_9:11 and elsewhere in St. John's writings (see on Rev_9:11). The correct reading, Ἁρμαγεδών, Har-Magedon, signifies "Mountain of Megiddo;" the Authorized Version, Ἀρμαγεδών, Armageddon, "City of Megiddo." Mount Megiddo possibly refers to Carmel, at the foot of which lay the Plain of Megiddo, which was well known to every Jew as a gathering place for hostile hosts and as the scene of many battles. It is referred to in Zec_12:11 as a type of woe, on account of the overthrow and death of Josiah having taken place there (2Ki_23:29). Ahaziah also died there (2Ki_9:27); and there also the Canaanitish kings were overthrown (Jdg_5:19). The name is, therefore, indicative of battle and slaughter, and intimates the complete overthrow in store for the dragon and the kings of the earth, which is described later on (Rev_19:1-21.).
And he gathered them together into a place called in the Hebrew tongue Armageddon; or, as in the Revised Version, they Fathered; that is, the "spirits" of Rev_16:14, of which this is a continuation, the same verb συνάγω being repeated. By the employment of the Hebrew term, attention is called to the symbolical nature of the name. Similar cases occur in Rev_9:11 and elsewhere in St. John's writings (see on Rev_9:11). The correct reading, Ἁρμαγεδών, Har-Magedon, signifies "Mountain of Megiddo;" the Authorized Version, Ἀρμαγεδών, Armageddon, "City of Megiddo." Mount Megiddo possibly refers to Carmel, at the foot of which lay the Plain of Megiddo, which was well known to every Jew as a gathering place for hostile hosts and as the scene of many battles. It is referred to in Zec_12:11 as a type of woe, on account of the overthrow and death of Josiah having taken place there (2Ki_23:29). Ahaziah also died there (2Ki_9:27); and there also the Canaanitish kings were overthrown (Jdg_5:19). The name is, therefore, indicative of battle and slaughter, and intimates the complete overthrow in store for the dragon and the kings of the earth, which is described later on (Rev_19:1-21.).
The Seventh Vial: It Is Done
17And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.
Jamieson-Fausset-Brown
17. angel--so Andreas. But A, B, Vulgate, and Syriac omit it.
into--so Andreas (Greek, "eis"). But A and B, "upon" (Greek, "epi").
great--so B, Vulgate, Syriac, Coptic, and Andreas. But A omits.
of heaven--so B and Andreas But A, Vulgate, Syriac, and Coptic omit.
It is done--"It is come to pass." God's voice as to the final consummation, as Jesus' voice on the cross when the work of expiation was completed, "It is finished."
17. angel--so Andreas. But A, B, Vulgate, and Syriac omit it.
into--so Andreas (Greek, "eis"). But A and B, "upon" (Greek, "epi").
great--so B, Vulgate, Syriac, Coptic, and Andreas. But A omits.
of heaven--so B and Andreas But A, Vulgate, Syriac, and Coptic omit.
It is done--"It is come to pass." God's voice as to the final consummation, as Jesus' voice on the cross when the work of expiation was completed, "It is finished."
The Pulpit Commentary
And the seventh angel poured out his vial into the air. Omit "angel" as before. Upon the air; perhaps as the typical abode of the spirits of evil (cf. Eph_2:2, "the prince of the power of the air"); the seat also, so to speak, of the thunders and lightnings which follow. And there came a great voice out of the temple of heaven, from the throne, saying, It is done. There are slight variations in the text here. The best authorities omit "of heaven." One manuscript, א, instead of "throne" inserts τοῦ Θεοῦ, "of God." (On the characteristic great voice, see on Rev_6:1, etc.) The same voice as in Rev_16:1, probably that of God himself, as the words, "from the throne," seem also to show. It is noticeable that here, as in the seal visions and trumpet visions, we are not explicitly informed of the nature of the last vision. We have the accompanying circumstances described in Rev_16:18, which are always attendant on the last great manifestation, but the end itself is left unrecorded. In the seals, the last vision is described by the silence in heaven; in the trumpets, the nature of the last judgment is only vaguely alluded to in the triumphant heavenly song. So here, only a brief summary is given (Rev_16:18, Rev_16:19) of what actually falls as the last extremity of God's wrath; a fuller account is reserved for Rev_19:1-21.
And the seventh angel poured out his vial into the air. Omit "angel" as before. Upon the air; perhaps as the typical abode of the spirits of evil (cf. Eph_2:2, "the prince of the power of the air"); the seat also, so to speak, of the thunders and lightnings which follow. And there came a great voice out of the temple of heaven, from the throne, saying, It is done. There are slight variations in the text here. The best authorities omit "of heaven." One manuscript, א, instead of "throne" inserts τοῦ Θεοῦ, "of God." (On the characteristic great voice, see on Rev_6:1, etc.) The same voice as in Rev_16:1, probably that of God himself, as the words, "from the throne," seem also to show. It is noticeable that here, as in the seal visions and trumpet visions, we are not explicitly informed of the nature of the last vision. We have the accompanying circumstances described in Rev_16:18, which are always attendant on the last great manifestation, but the end itself is left unrecorded. In the seals, the last vision is described by the silence in heaven; in the trumpets, the nature of the last judgment is only vaguely alluded to in the triumphant heavenly song. So here, only a brief summary is given (Rev_16:18, Rev_16:19) of what actually falls as the last extremity of God's wrath; a fuller account is reserved for Rev_19:1-21.
18And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.
Jamieson-Fausset-Brown
18. voice ... thunders ... lightnings--A has the order, "lightnings ... voices ... thunders." This is the same close as that of the seven seals and the seven thunders; but with the difference that they do not merely form the conclusion, but introduce the consequence, of the last vial, namely, the utter destruction of Babylon and then of the Antichristian armies.
earthquake--which is often preceded by a lurid state of air, such as would result from the vial poured upon it.
men were--so B, Vulgate, Syriac, and Andreas. But A and Coptic read, "A man was."
so mighty--Greek, "such."
18. voice ... thunders ... lightnings--A has the order, "lightnings ... voices ... thunders." This is the same close as that of the seven seals and the seven thunders; but with the difference that they do not merely form the conclusion, but introduce the consequence, of the last vial, namely, the utter destruction of Babylon and then of the Antichristian armies.
earthquake--which is often preceded by a lurid state of air, such as would result from the vial poured upon it.
men were--so B, Vulgate, Syriac, and Andreas. But A and Coptic read, "A man was."
so mighty--Greek, "such."
The Pulpit Commentary
And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. The usual accompaniments of any special manifestation of God's power or presence (see on Rev_4:5 and Rev_6:12-17). A similar description is given of the close of the seal and the trumpet visions.
And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. The usual accompaniments of any special manifestation of God's power or presence (see on Rev_4:5 and Rev_6:12-17). A similar description is given of the close of the seal and the trumpet visions.
19And 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.
Jamieson-Fausset-Brown
19. the great city--the capital and seat of the apostate Church, spiritual Babylon (of which Rome is the representative, if one literal city be meant). The city in Re 11:8 (see on Re 11:8), is probably distinct, namely, Jerusalem under Antichrist (the beast, who is distinct from the harlot or apostate Church). In Re 11:13 only a tenth of Jerusalem falls whereas here the city (Babylon) "became (Greek) into three parts" by the earthquake.
cities of the nations--other great cities in league with spiritual Babylon.
great ... came in remembrance--Greek, "Babylon the great was remembered" (Re 18:5). It is now that the last call to escape from Babylon is given to God's people in her (Re 18:4).
fierceness--the boiling over outburst of His wrath (Greek, "thumou orgees"), compare Note, see on Re 14:10.
19. the great city--the capital and seat of the apostate Church, spiritual Babylon (of which Rome is the representative, if one literal city be meant). The city in Re 11:8 (see on Re 11:8), is probably distinct, namely, Jerusalem under Antichrist (the beast, who is distinct from the harlot or apostate Church). In Re 11:13 only a tenth of Jerusalem falls whereas here the city (Babylon) "became (Greek) into three parts" by the earthquake.
cities of the nations--other great cities in league with spiritual Babylon.
great ... came in remembrance--Greek, "Babylon the great was remembered" (Re 18:5). It is now that the last call to escape from Babylon is given to God's people in her (Re 18:4).
fierceness--the boiling over outburst of His wrath (Greek, "thumou orgees"), compare Note, see on Re 14:10.
The Pulpit Commentary
And the great city. The words which follow, as well as Rev_11:8; Rev_14:8; Rev_17:18; Rev_18:10, Rev_18:16, etc., leave scarcely any doubt that the "great city" here is Babylon. These are the only passages in the Apocalypse where this title is found; for in Rev_21:10, "great" is not the true reading. Was divided into three parts. The signification of this clause is somewhat uncertain. The idea is probably that of total destruction, as in Eze_5:2, where a similar description is applied to Jerusalem. Possibly there is a reference to the trinity of evil mentioned in Eze_5:13. And the cities of the nations fell. The nations signifies the ungodly, who stand in the same relation to the godly as the Gentiles to God's chosen people (cf. Rev_11:18, etc.). This sentence declares the fall of every lesser form of evil, together with the greater typical form symbolized by" the great city." And great Babylon came in remembrance before God; and Babylon the great was remembered in the sight of God (Revised Ver-tion). Cf. the title of "great city" (vide supra). Cf. also the similar expression in Act_10:31. This clause, together with the following one, taken in conjunction with the preceding and succeeding verses, must be referred to the great judgment day. To give unto her the cup of the wine of the fierceness of his wrath. This is the beginning of the fulfilment of the doom predicted by the angel in Rev_14:10. The judgment is more elaborately described in Rev_18:1-24.
And the great city. The words which follow, as well as Rev_11:8; Rev_14:8; Rev_17:18; Rev_18:10, Rev_18:16, etc., leave scarcely any doubt that the "great city" here is Babylon. These are the only passages in the Apocalypse where this title is found; for in Rev_21:10, "great" is not the true reading. Was divided into three parts. The signification of this clause is somewhat uncertain. The idea is probably that of total destruction, as in Eze_5:2, where a similar description is applied to Jerusalem. Possibly there is a reference to the trinity of evil mentioned in Eze_5:13. And the cities of the nations fell. The nations signifies the ungodly, who stand in the same relation to the godly as the Gentiles to God's chosen people (cf. Rev_11:18, etc.). This sentence declares the fall of every lesser form of evil, together with the greater typical form symbolized by" the great city." And great Babylon came in remembrance before God; and Babylon the great was remembered in the sight of God (Revised Ver-tion). Cf. the title of "great city" (vide supra). Cf. also the similar expression in Act_10:31. This clause, together with the following one, taken in conjunction with the preceding and succeeding verses, must be referred to the great judgment day. To give unto her the cup of the wine of the fierceness of his wrath. This is the beginning of the fulfilment of the doom predicted by the angel in Rev_14:10. The judgment is more elaborately described in Rev_18:1-24.
20And every island fled away, and the mountains were not found.
Jamieson-Fausset-Brown
20. Plainly parallel to Re 6:14-17, and by anticipation descriptive of the last judgment.
the mountains--rather as Greek, "there were found no mountains."
20. Plainly parallel to Re 6:14-17, and by anticipation descriptive of the last judgment.
the mountains--rather as Greek, "there were found no mountains."
The Pulpit Commentary
And every island fled away, and the mountains were not found. This continues the description of the earthquake in Rev_16:18, the parenthesis concerning Babylon occurring owing to the mention of the destruction of the city (cf. the account given under the sixth seal). Such convulsions of nature generally, in biblical descriptions, accompany the near approach of the last judgment. Some writers interpret the islands and mountains of kingdoms (cf. Rev_17:9, Rev_17:10).
And every island fled away, and the mountains were not found. This continues the description of the earthquake in Rev_16:18, the parenthesis concerning Babylon occurring owing to the mention of the destruction of the city (cf. the account given under the sixth seal). Such convulsions of nature generally, in biblical descriptions, accompany the near approach of the last judgment. Some writers interpret the islands and mountains of kingdoms (cf. Rev_17:9, Rev_17:10).
21And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.
Jamieson-Fausset-Brown
21. fell--Greek, "descends."
upon men--Greek, "the men."
and men blasphemed God--not those struck who died, but the rest. Unlike the result in the case of Jerusalem (Re 11:13), where "the remnant ... affrighted ... gave glory to the God of heaven."
was--Greek, "is."
21. fell--Greek, "descends."
upon men--Greek, "the men."
and men blasphemed God--not those struck who died, but the rest. Unlike the result in the case of Jerusalem (Re 11:13), where "the remnant ... affrighted ... gave glory to the God of heaven."
was--Greek, "is."
The Pulpit Commentary
And there fell upon men a great hail out of heaven, every stone about the weight of a talent; cometh down upon, the present tense, rendering the description more graphic. Commentators usually quote 'Diodorus Siculus' (19:45), who mentions. as something marvellous, hailstones of a mina in weight; the mina being one-sixtieth of a talent; and also the account of Josephus, who speaks of stones a talent in weight being thrown by machines at the siege of Jerusalem (see Wetstein, ad loc.). "The men," though not pointing to any particular group of men who have been definitely mentioned, nevertheless necessarily refers to the wicked, were are the object of this punishment. "Hail" is frequently mentioned as a judgment of God and is added here to heighten the general effect of the description (cf. Exo_9:1-35.; Jos_10:11; Psa_78:47; Psa_105:32; Isa_28:2; Isa_30:30; Eze_13:11; Eze_38:22; Hag_2:17; also Rev_8:7; Rev_11:19). And men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great; is exceeding great (vide supra). As in Rev_16:9, men repent not. Like Pharaoh, their hearts are hardened. These words end the general description of the vial judgments, but the events alludes to under the seventh vial are elaborated and particularized in the chapters which follow; the whole concluding at the end of Rev_19:1-21.
And there fell upon men a great hail out of heaven, every stone about the weight of a talent; cometh down upon, the present tense, rendering the description more graphic. Commentators usually quote 'Diodorus Siculus' (19:45), who mentions. as something marvellous, hailstones of a mina in weight; the mina being one-sixtieth of a talent; and also the account of Josephus, who speaks of stones a talent in weight being thrown by machines at the siege of Jerusalem (see Wetstein, ad loc.). "The men," though not pointing to any particular group of men who have been definitely mentioned, nevertheless necessarily refers to the wicked, were are the object of this punishment. "Hail" is frequently mentioned as a judgment of God and is added here to heighten the general effect of the description (cf. Exo_9:1-35.; Jos_10:11; Psa_78:47; Psa_105:32; Isa_28:2; Isa_30:30; Eze_13:11; Eze_38:22; Hag_2:17; also Rev_8:7; Rev_11:19). And men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great; is exceeding great (vide supra). As in Rev_16:9, men repent not. Like Pharaoh, their hearts are hardened. These words end the general description of the vial judgments, but the events alludes to under the seventh vial are elaborated and particularized in the chapters which follow; the whole concluding at the end of Rev_19:1-21.
THE HOLY BIBLE
Revelation
Chapter 16
Translated out of the original tongues, and with the former translations diligently compared and revised.
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