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Rev_16:17-21. The seventh vial poured into the air brings—after a voice proceeding from the throne of God has proclaimed the end—unprecedented plagues upon the chief city of the beast and the entire empire. Yet men continue their blasphemy of God.
ἐπὶ τὸυ ἀέρα . Cf. Rev_16:8.
φωνὴ μεγ . ἀπὸ τοῦ ναοῦ . According to this, the voice of God himself is to be understood just as in Rev_16:1; the further designation ἀπὸ τοῦ θρόνου shows this with still greater certainty. As the command to pour forth the vials was imparted by God himself, so there also comes forth from God’s own mouth the final exclamation comprised in one word: Γέγονεν . This γέγονεν , “factum est,”[3770] refers to Rev_16:1; now that is done which is there commanded.[3771] Cf. Rev_21:6, where, likewise, a definite determination of the subject results from the connection. Thus the explanation of Eichh., Ewald,[3772] is far out of the way, while that of Grot.,[3773] which recalls the Virgilian: Fuimus Troes, is inapposite.
καὶ ἐγένοντο ἀστραπαὶ , κ . τ . λ . The same signs, only extremely heightened, which also, Rev_11:19, signalize the immediately impending entrance of the actual end; yet the misunderstanding—as though in Rev_16:20-21 the end itself were described—is removed by the text itself, because it treats of a particular vial-plague, which, like the preceding, expressly makes known, also in Rev_16:21 ( Κ . ἘΒΛΑΣΦ ., Κ . Τ . Λ .), its only preparatory significance with respect to the actual final judgment.
Κ . ἘΓΈΝ . Ἠ ΠΌΛΙς Ὴ ΜΕΓΆΛΗ ΕἸς ΤΡΊΑ ΜΈΡΗ , Κ . Τ . Λ . From the connection of ch. 13, as well as from the context, ch. 16, it undoubtedly follows that “the great city,” which was rent into three parts, is identical with “great Babylon,”[3774] i.e., the metropolis of the world, which appeared in ch. 13 in the form of the beast from the sea.[3775] In addition to the great city divided into three parts,[3776] the other “cities of the nations” which fall down are also mentioned. The great city, or great Babylon, is, therefore, heathen Rome,[3777] not Jerusalem.[3778] The heathen metropolis is affected in the same way by the mighty earthquake which the last vial brings,—but in a heightened degree,—as in Rev_11:13, the city of Jerusalem is by the final visitation in the second woe. But there the last plague, which comes upon Jerusalem before the final judgment,[3779] works repentance in the rest; while in the heathen metropolis, and in the entire realm of the beast, all the plagues, even those which are most dreadful, effect nothing but persevering blasphemy of God.[3780]
ἘΜΝΉΣΘΗ ἙΝΏΠΙΟΝ Τ . Θ ., Κ . Τ . Λ . On the expression, cf. Act_10:31; on the thing designated, Psa_10:13.
ΤῸ ΠΟΤΉΡΙΟΝ Τ . ΟἸΝ . Τ . ΘΥΜΟῦ Τῆς ὈΡΓῆς ΑὐΤΟΥ . The expression[3781] is just as full as possible, because it is intended to state how the wrath ( ὈΡΓΉ ) existing in God operates in its entire force. Vitr. explains ΘΥΜῸς Τῆς ὈΡΓῆς excellently by excandescentia irae.[3782] [See Note LXXXI., p. 426.] On Rev_16:20; cf. Rev_6:14.
Ώς ΤΑΛΑΝΤΙΑΊΑ . The monstrous size of the hail, whereby the plague is rendered so dreadful.[3783] Hailstones of the weight of a mina ( μνααῖ αι ), Diodor. Sicul., xix. 45, already calls incredibly great; but in this passage hailstones of the weight of a talent, which contains sixty minae, therefore, designates them as so heavy as though thrown, like sling-stones, from catapults.[3784]
κ . εβλασφήμησαν , κ . τ . λ . It dare not be urged[3785] that here also the impenitence is not expressly mentioned, and it is not here stated that this immediately fatal hail left no time for repentance, that the men thus struck by the same could, only when dying, still blaspheme;[3786] for it is scarcely the meaning, that those individuals, who have been struck by the dreadful hail, utter their blasphemies in the very moment of death; but rather, while the hail falls, the men blaspheme, i.e., those not immediately struck by it, who, nevertheless, have before their eyes the plague threatening them every moment. Some fall, struck dead; others blaspheme.
[3770] Vulg.
[3771] Luk_14:22; Beng., De Wette, Hengstenb.
[3772] Actum est, i.e., the end and sure destruction of Rome is at hand.
[3773] Fuit Roma. Cf. also Vitr.
[3774] Cf. Rev_14:8.
[3775] Cf also ch. 17.
[3776] The number three (cf. Rev_8:7-8; Rev_8:11; Rev_8:13) has possibly a reference to the three chief enemies, Rev_16:13 (Ebrard).
[3777] Alcas., Ewald, De Wette, Volkm., Bleek, Hengstenb.
[3778] Andreas, C. a Lap., Beng., Züll., Stern., Ebrard, etc., who increase the confusion by explaining the great city, partly, like Ebrard, in the sense of Rev_11:8; and great Babylon, on the other hand, according to Rev_14:8.
[3779] Cf. Rev_11:15 sqq.
[3780] Rev_16:21. Cf. Rev_16:9; Rev_16:11.
[3781] Cf. Rev_14:10.
[3782] “Irascibility of anger.”
[3783] Rev_16:21 b.
[3784] Cf. Joseph., B. J., v. 6, Revelation 3 : ταλανταῖοι
οί βαλλόμενοι πέτροι .
[3785] Beng., Hengstenb.
[3786] Hengstenb.
The vial-visions have received an allegorical interpretation in the same way as the seal- and trumpet-visions. As an example the following may be noticed:[3787] Wetst., who in it all saw a representation of the Vitellian war, explained Rev_16:2 of diseases in the army of Vitellius, Rev_16:3 of the treachery of the fleet, Rev_16:19 the τρία μέρη (the three parties), as the Vitellian, the Flavian, and that of the Roman people. The last, Grot. refers to the fact that Totila had demolished the third of the walls of Rome. Nevertheless, the explanation of three classes of men has found most approval.[3788] Vitr. interprets Rev_16:2 as referring to the exposure of the corruption of the Church by the Waldenses; Rev_16:3, to wars between the Popes and the Emperors (1056–1211); Rev_16:4, to the Church’s thirst for blood, manifested in Castnitz; Rev_16:10 sq., to the obscuring of the Papacy by the Reformation.[3789] Beng. and Hengstenb. repeat their explanations, known already from the former visions, that the earth, Rev_16:2, is Asia; the sea, Rev_16:3, is Europe;[3790] that Rev_16:3 refers to the shedding of blood in war, and Rev_16:4 to the infringement of prosperity.[3791] The islands and mountains, Rev_16:20, are, according to Andr., churches and church-teachers; according to Hengstenb., kingdoms.
[3787] Cf. on Rev_16:12 sqq.
[3788] Beda: “The godless state brings war in three ways upon the Church; viz., through the heathen, the Jews, and the heretics.” Andr.: Christians, Jews, and Samaritans in Jerusalem. Alcas.: Christians, heathen, and neutrals in Rome during the time of Constantine.
[3789] Cf. Calov., etc.
[3790] Beng.
[3791] Hengstenb.
LXXXI. Rev_16:19. τοῦ θυμοῦ τῆς ὀργῆς