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Rev_16:4-7. The third vial changes all other streams into blood. The angel of the waters and the heavenly altar praises the righteousness of God’s judgments.
καὶ ἐγένετο αίμα . “And it became blood,” i.e., blood came forth. It is true, indeed, that, as to the form of the expression, it is not said that the streams became blood; the reading is not ἐγένοντο . But the analogy with Rev_8:11[3682] suggests that the blood entered into the streams into which the vials were poured.[3683]
Since the streams are thus affected by the plague, the angel who presides over the waters is the first to recognize adoringly the righteousness of this Divine manifestation of wrath.
ΤΟῪ ἈΓΓΈΛΟΥ ΤῶΝ ὙΔΆΤΩΝ . Incorrectly, Grotius: “Because he emptied the vial into the waters.” A definite angel is meant, who is placed over the streams as a special sphere.[3684] There is an analogy not so much in what is presented in Rev_7:1 and Rev_14:18,—for what is said there of the angels of wind and fire[3685] is not meant in the same sense,—as rather in the idea of the four beings who appear in Rev_4:6 sqq. as representatives of earthly creatures.[3686] Precisely similar[3687] is Daniel’s representation of angelic princes who belong to particular nations.[3688] Cf. also Schöttgen, Hor. Hebr., on this passage; and Eisenmenger, Entd. Judenth., ii. 377 sq., where a large number of rabbinical expressions concerning earth-, sea-, fire-, and other angels, and their special names, are collected. In Bava Bathra, p. 72, 2,[3689] the prince of the sea is called øúá , after Job_26:12; in another book,[3690] he is called Michael, and seven less important angels stand beneath him.
ὍΣΙΟς . Cf. Rev_15:4. As the solemn formula Ὁ ὪΝ ΚΑῚ Ὁ ἩΝ [3691] does not allow an immediate combination with ὅσιος ,[3692] and as before ὅσιος , neither ὁ , nor καὶ , nor καὶ ὁ , dare be read,[3693] and consequently the translation of Hengstenb. (“the godly”) is false, we can only, in the sense adopted by Luther, who, however, interpolates an “and,” regard the ὅσιος as placed with δίκαιος by asyndeton, as a predicate belonging to εἰ : “Righteous art thou, which art, and which wast, holy” [art thou], “because thou hast ordained such judgments:” ὅτι ταῦτα ἔκρ . The ταῦτα refers to Rev_16:4, not to Rev_16:3; for that which is the subject of treatment (Rev_16:6) is drinking-water that is changed into blood, so that the inhabitants of the earth who have shed the blood of saints and prophets[3694] must drink blood.[3695] The closing words of the angelic discourse, ἌΞΙΟΙ ΕἸΣΙΝ , whose force is not destroyed by the absence of a connective, expressly designate that the enemies have merited this judgment.
Upon the angel’s ascription of praise, there follows yet, in Rev_16:7, another from the side of the altar, which, responding to the former and confirming it ( ΝΑΊ , Κ . Τ . Λ .), makes a further reference in general to the judgments of God, and thus brings the entire ascription of praise from Rev_16:5 to a conclusion.[3696]
ΤΟῦ -G0- ΘΥΣΙΑΣΤΗΡΊΟΥ -G0- ΛΈΓΟΝΤΟς -G0-. An attempt has been made to evade the idea of the text that the words of praise proceed from the altar itself, by the interpolation of ἌΛΛΟΥ (sc. ΑΓΓΈΛΟΥ ), ἘΚ before ΘΥΣ .,[3697] or by allegorizing,[3698] or by the supply of a personality.[3699] But De Wette correctly acknowledges[3700] the significant personification of the altar itself. This is in some measure prepared for already by Rev_9:13; but the idea embodied therein is to be recognized from Rev_6:10 sqq., Rev_8:3, Rev_9:13, Rev_14:18. From the same place whence the prayers for vengeance had arisen, and already special manifestations of God’s wrath had proceeded, the righteousness of all the judgments of God, whereby the longing of the saints is fully satisfied, is proclaimed.
[3682] Cf. also Rev_16:3.
[3683] Against De Wette.
[3684] Andr., C. a Lap., Ewald, Züll., De Wette, Hengstenb.
[3685] De Wette.
[3686] Cf. also Rev_8:2, where seven angels of special rank are mentioned.
[3687] Hengstenb. compares Joh_5:4. Although he considers the water in this passage, as also Rev_8:10, as an allegorical designation of prosperity; although, further, the passage Joh_5:4 is spurious, and nothing whatever is said of an angel placed over the water in general, but only of one sent for a particular service to a single pool,—yet he would have us find here “a delicate and inner bond” between the Apoc. and the Gospel.
[3688] Dan_10:13; Dan_10:21; Dan_12:1.
[3689] Schöttg.
[3690] Eisenmenger, p. 379.
[3691] The καὶ ὁ ἐρχόμενος is absent here, as in Rev_11:17, because the coming to judgment is already in process of execution.
[3692] Against De Wette: “Thou who art and wast holy.”
[3693] See Critical Notes, p. 414.
[3694] Cf. Rev_13:7; Rev_13:10, Rev_6:10, Rev_11:7, Rev_17:6, Rev_19:2.
[3695] πεῖν . On this form, see Winer, p. 84.
[3696] Cf. Rev_5:8, Rev_11:13-14.
[3697] Luther, Züll., etc.
[3698] Beda: “The inner affection of saints, angels, or men, who by teaching rule the people.” Andr.: “The angelic powers as bearers of our prayers.”
[3699] Grot.: “viz., the angel who guards the spirits of the martyrs.” Cf. Rev_6:10. Ewald: “A voice proceeding from an inhabitant of heaven standing by the divine altar.” Cf. also Züll., Ebrard, etc.
[3700] Cf. also Beng. and Hengstenb., who nevertheless speak indefinitely of an angel of the altar.