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Commentary Index | Return to PrayerRequest.com | DownloadPulpit Commentary - Revelation 16:1 - 16:21
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This Chapter Verse Commentaries:
Trumpets.
1. Hail, fire, and blood cast upon THE EARTH; one third trees, etc., burnt.
2. One third of SEA made blood; one third of creatures therein and of ships destroyed.
3. One third of the RIVERS made bitter; many men destroyed.
4. One third of the SUN, etc. smitten; one third of the day darkened.
5. Star from heaven falls into the ABYSS; he sends forth locusts; men seek death; Hebrew name of their king is Abaddon.
6. Armies from the EUPHRATES destroy one third part of men; men repent not.
Episode:—The two witnesses of God WITNESS for him and work MIRACLES; WAR against them by the beast.
7. VOICES in heaven; the JUDGMENT; earthquake, etc., and HAIL.
Vials.
1. Vial poured ON THE EARTH; sore upon the followers of the beast.
2. The SEA made blood as of a dead man; every soul therein destroyed.
3. RIVERS made blood; declared to be God's vengeance upon [ALL] men.
4. SUN smitten; men scorched; men blaspheme, men repent not.
5. The THRONE and kingdom of the beast smitten; men, in pain, blaspheme God; men repent not.
6. The way prepared for kings beyond the EUPHRATES.
Episode:—Three unclean spirits of the dragon WITNESS for him and work MIRACLES; WAR by the world at (the Hebrew) Armageddon.
7. VOICES in heaven; the FALL of Babylon; EARTHQUAKE, etc., and HAIL.,
We may from this comparison notice—
(1) The vials form a series of visions denouncing God's judgments against the wicked.
(2) The number seven as well as their character indicates the universal and complete nature of these judgments.
(3) The events portrayed occupy the same period in time as the seals and trumpets; that is to say, the period of the world's history terminating with the last judgment day.
(4) As in the eases of the seals and trumpets, they are general indications of God's judgments; and though particular events may be partial fulfilments, the complete fulfilment is in all time.
(5) In comparison with the seals and trumpets, we may observe some points in common and some in which the visions differ.
(a) Like the former visions, these may be divided into two groups of four and three (see on the trumpets).
(b) The structure of the vial visions is almost exactly parallel to that of the seals.
(c) The visions all terminate with the same events portrayed in similar language, though, as the three sets of visions proceed, more stress is laid upon the judgment of the wicked, and less on the victory of the redeemed.
(d) An episode occurs after the sixth vial of almost identical nature with, though much shorter titan, that after the sixth trumpet.
(e) The severity of the nature of the vial judgments is conspicuous. Whereas under the seals one fourth was afflicted, and under the trumpets one third, there is nothing to indicate any exemption in the vial visions.
(6) The reason of the employment of the term "vial," or "bowl," is most likely to be found in the expression, "cup of God's anger," in Rev_14:10. It indicates the pouring out of God's wrath in an overwhelming and irresistible flood. It is, therefore, significant of retribution more dire than that symbolized by the trumpet, just as the trumpet indicated greater severity than the seal.
Rev_16:1
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 à , A, B, C, Andreas, Arethas, Primasius, and others. So, in Rev_8:5, the angel casts fire on the earth.
Rev_16:2
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.)
Rev_16:3
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 à , B, P, some cursives, versions, and Fathers. Not merely human lives. The things, τὰ , is omitted in à , 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.
Rev_16:4
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."
Rev_16:5
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.
Rev_16:6
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.'
Rev_16:7
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.
Rev_16:8
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.
Rev_16:9
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).
Rev_16:10
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.
Rev_16:11
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).
Rev_16:12
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.
Rev_16:13
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).
Rev_16:14
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.
Rev_16:15
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).
Rev_16:16
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.).
Rev_16:17
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, à , 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.
Rev_16:18
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.
Rev_16:19
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.
Rev_16:20
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).
Rev_16:21
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 trumpets follow thus in order:
1. Earth, Rev_8:7
2. Sea, Rev_8:8
3. Waters, Rev_8:10, Rev_8:11
4. Sun, Rev_8:12
5. Smoke out of the abyss, Rev_9:1-11
6. The great river, Rev_9:13-21
7. The issue, Rev_11:15-18
The bowls follow thus:
1. Earth, Rev_16:2
2. Sea, Rev_16:3
3. Waters, Rev_16:4-7
4. Sun, Rev_16:8, Rev_16:9
5. Throne of the beast, Rev_16:10, Rev_16:11
6. The great river, Rev_16:12-16
7. "It is done!" Rev_16:17-21
There is one feature common to all the bowls—they are "the bowls of the wrath of God." By "the wrath of God" we understand nothing like revenge, malice, or vindictiveness; but that pure and holy indignation against sin, which is a necessity of nature in a Being of perfect love. As, however, we have so frequently found the scenes of the Old Testament furnishing material for the gorgeous imagery of this book, so it is here. The student can scarcely help noticing the similarity in the effect of the bowls with that of the plagues of Egypt. Thus they one and all seem to say, as the Lord once "put a difference between the Egyptians and Israel," so it will be again. The first deliverance was from the hosts of Egypt. The second was from the hosts of hell, when Jesus died. The third shall be the final one—from the hosts of earth and hell, when the Lord shall appear in his glory! While we reverently refrain from attempting an interpretation in detail of the effects of the pouring out of the several bowls, we can as little refrain from pointing out the manifold distinctive features of them, as illustrating permanent truths concerning the government of God.
I. ERE THE END COMETH, GOD'S JUDGMENTS OF WRATH WILL BE POURED OUT UPON THE WORLD. Our Lord, in his sermon on the mount, as well as in iris parables, teaches us that up to the time of the end there will be impenitent men; and that the clashing of good with evil will go on to the time of the great harvest day. The Old Testament prophets indicate the same, and they repeatedly declare that on the wicked the wrath of God will fall. The Lord did of old "put a difference between the Egyptians and Israel;" and he will, in his own time and way, show the difference between the Church and the world. The wicked shall be "broken to shivers."
II. GOD HATH HIS "BOWLS" IN WHICH ARE THE CONTENTS OF HIS WRATH WAITING TO BE OUTPOURED. "The 'vials' point to the metaphor in Rev_14:10, 'the cup of God's anger.' The 'vial' (cf. Amo_6:6) was the shallow 'bowl' in which they drew from the larger goblet." £ There are many weapons hidden in God's armoury, many arrows in his quiver, many forces stored up ready to be brought forth; as yet he holdeth them back. He waiteth. He is long suffering. He hath forgotten neither his promises nor his threatenings. "He waiteth to be gracious." But he will not wait always. The Lord is a jealous God, and will not suffer his people always to be discomfited.
III. THE BRINGING OUT OF THESE HIDDEN FORCES IS FORESEEN AND DETERMINED. Three truths are taught us here.
1. That the authority to pour out the bowls comes from "the temple" (Rev_16:1). From the sanctuary. "Heaven itself."
2. That there is an angelic ministry ready to be employed on this service (Rev_15:6). "There is nothing in prophetic imagery more striking than this picture of the seven angels issuing, in solemn procession, from the sanctuary." £
3. The angel bands wait the word of command, "Go ye," etc. The angels of God are all ministering spirits, ascending and descending upon the Son of man.
IV. WHEN THE ANGELS OF JUDGMENT POUR OUT THE "BOWLS," ALL NATURE MAY BE FULL OF WHIPS AND STINGS. (Cf. Rev_14:1-4, Rev_14:8-11.) Here the elements of nature, which are the conditions and media of man's comfort, are all turned into so many instruments of torture, when used in wrath. When will men learn that nature brings us joy only through the mercy of God? that it is "of the Lord's mercies we are not consumed"? How little might suffice to make life intolerable! One equivalent less of oxygen in the air, or one equivalent more, and life would he unendurable. Sooner or later God will convict ungodly men of their "hard speeches," by sore judgments.
V. THE EFFECT OF THESE JUDGMENTS ON UNGODLY MEN WILL BE TO EXCITE TO ANGER, AND NOT TO BRING TO REPENTANCE. (Rev_14:9, Rev_14:11, "They repented not;" "They blasphemed.") Men, in their disloyalty to high Heaven, seem to think that the function of a Divine Being is just to make his creatures as comfortable as possible; as if there were no principles of righteousness for which a holy Governor should contend, and as if there were no claims on our obedience on which the great Governor ought to insist. And if he whom they have offended makes them smart, they "blaspheme"! "The foolishness of man perverteth his way, and his heart fretteth against the Lord." Note: Here is a refutation of the error that all suffering is disciplinary, and tends to improve. The vile heart of man perverts it, and makes it a means of his own hardening in sin.
VI. THE HOLY ONES SEE IN THE DIVINE RETRIBUTION A MANIFESTATION OF RIGHTEOUSNESS. In Rev_14:5 "the angel of the waters" celebrates the righteousness of God, and in Rev_14:7 "the altar" is said to do it; so the Revised Version reads; meaning, probably, the souls of the martyrs beneath it £ (Rev_6:9). Only those beings who are in full sympathy with the Divine righteousness and love are in a position to judge rightly of the Divine procedure. And these, whether they be the ministering angels or the once suffering saints, see in the recompenses of a holy Governor new manifestations of that rectitude which presides over all. "It is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted, rest" (2Th_1:6, 2Th_1:7). There are times even now when the righteous find the sight of deeds of atrocity and wickedness more than they can bear, and they cry aloud in the language of the ninety-fourth psalm (cf. Psa_94:1-4). That cry will be answered. But although in the cry there may be traces of human passion, in the answer there will be nothing contrary to perfect equity. Note:
1. Although all Scripture points to trouble on a vastly greater scale than we as yet see it, ere the end shall come, yet on a smaller scale God's judgments are ever at work. "Though hand join in hand, the wicked shall not be unpunished." That which is a bulwark to the good is a detective to the evil.
2. Let us not forget that the wondrous way in which the balance of nature's forces is preserved, so as to bring us life and peace and comfort, is owing, not to nature, but to God. His attempering care and constant remembrance alone preserve our souls from death, our eyes from tears, and our feet from falling. Let us, then, not look too much at, nor lean too much on, earthly comforts. If they are comforts, it is God that makes them so, and we hold them at his disposal.
3. In our daily life we can sing of both mercy and judgment. No cup is all sweetness. A dash of bitter mingles with all. Not all bitter, lest we should pine away; not all sweet, lest we should become insensible to life's peril and responsibilities. We need the chastening reminders of our own faults and sins.
4. We are indebted to Divine mercy even for the sanctifying effect of our trials. It is not the natural influence of trouble to improve the soul. By itself it wears, worries, vexes. We chafe against it. It galls. Only when the sanctifying grace of God works with it and by it will it mature the spirit in meekness, submission, and love. Of all things to be dreaded, the very worst evil is that of being abandoned by God to that hardness of heart which will turn even the just penalty for our sin into an occasion for fiercer revolt of the heart, and viler words on the tongue!
Rev_16:12-16
1. A great providential preparation for the overthrow of huge and mighty forms of evil. We see in this paragraph that the sixth angel poured out his bowl upon the great river, the river Euphrates; and the water thereof was dried up, that the way might be made ready for the kings that come from the sunrising, i.e. from the east. £ In olden time there had been a great city, Babylon. It was doomed. It was to fall by means of "the man from the east" (Isa_41:2, Isa_41:25; Isa_46:11). There was a river that ran through Babylon—the river Euphrates. Long outside the city gates the invader waited. The bed of the river was dried up, through the river itself being turned into another channel. Thus the way of the man from the east was prepared, and he entered in and took the city. While in this paragraph we have a prophetic parable, in those events we have the historic parable on which the prophetic one is based. "Babylon the great" (what that is we have yet to see) is doomed. And as of old the way was prepared for the destruction of "great Babylon," so will there be preparations (perhaps prolonged ones) for the downfall of this mystic Babylon. We have here:
2. A great onrush of the hosts of evil for a mighty conflict, which will be to their own downfall. The seer further descries a new outbreak, and apparently a simultaneous one, on the part of the three enemies of the Church already named—the dragon, the first beast, the second beast (the latter here named "the false prophet"). Out of their mouth go forth "three unclean spirits, as it were frogs," i.e. loathsome and detestable; these, we are told, are the spirits of demons, doing wonders (cf. Mat_24:1-51.; 2Th_2:1-17.). The effect of these seducing agencies will be to gather together to their culmination the forces hostile to the Most High. This daring, aggregate attempt will be the final one, for it will be one that shall end in most utter defeat. Again we are thrown back for illustration on ancient incident and on familiar name. This final struggle is at Har-Magedon, or the mountain of Megiddo, "which more, perhaps, than any other spot, is celebrated in the history of Israel as a scene of judicial and decisive conflict." £ Here was there a decisive conflict between Deborah and Sisera. Here Josiah was slain (2Ki_23:29; also cf. Zec_12:11). Here Ahaziah died of his wounds, But mainly, on the mountain of Megiddo, i.e. Mount Carmel, took place that decisive contrast between Jehovah and Baal, which forced conviction on the people, and ended in the destruction of the spurious prophets and priests. A notable name, indeed, for suggesting disaster and overthrow. And by no more significant symbolism could the truth be suggested—evil is hastening to its own defeat. We are not to think simply of literal warfare. The sacred seer gives us only "the outward sign, the corporeal type. Under Christianity we can only see the broad line which will finally separate the righteous and the wicked." £ Here, however, we meet (shall we say unexpectedly?) with a gracious word of monition, in Rev_16:15. As a writer£ strikingly says, "Suddenly the Spirit takes the reader aside, and whispers, 'Behold, I come quickly,'" etc. Thus we gather that this final struggle is to precede the coming of our Lord Jesus Christ; and so we are taught
(1) that the issue of that struggle is clearly seen; and
(2) that, let it come when it may, our life work is perfectly clear.
In anticipation of his coming we are to watch; we are not to take off our garments as if preparing for repose, but we are to stand "with our loins girded about, and our lights burning." We are to be ready at a moment's notice for any duty that may be required. Hence we have a theme as plain and practical as any other part of the Word of God supplies.
I. WHATEVER MAY HAVE BEEN THE TROUBLES AND CONFLICTS OF THE CHURCH OF GOD IN THE PAST, SEVERER ONES ARE YET IN THE DISTANCE. Even if this were not indicated here, it would be clear from other parts of Scripture. The parable of the wheat and the tares would, indeed, involve all this. For if both are growing, that means that the good will get better, and the bad worse; thus antagonisms will become sharper, and conflicts fiercer and more daring.
II. ALREADY TO CHRISTIAN FAITH AND HOPE THIS FINAL CONFLICT OF EVIL IS REPRESENTED as "that great day of God Almighty." It will be a day in which the old word concerning human agency shall again be accomplished, "Howbeit he meaneth not so" (Isa_10:7). Man means one thing; God intends and fulfils another. The outcome of the whole will be as the prophet declares, "Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not."
III. THE CRISIS HERE INDICATED WILL PRECEDE THE COMING OF THE SON OF GOD. (Rev_16:15.) We cannot doubt who the speaker is that says, "Behold, I come as a thief." "He is coming" is, indeed, the thesis of the entire Apocalypse. He will come:
1. To consume evil.
2. To complete his reign of righteousness, by consummating the kingdom of grace and ushering in the kingdom of glory.
3. To make his people glad in him. "When Christ, who is our Life, shall be manifested, then shall ye also be manifested with him in glory."
IV. CERTAIN EVENTS MAY HERALD HIS APPROACH, BUT YET HIS ACTUAL COMING WILL BE "AS A THIEF." This is the repeated teaching of the Word of God. It will be at the last moment sudden. "As it was in the days of Noah, so also shall the coming of the Son of man be." There are obvious reasons for this. Did we know precisely the moment, such knowledge would instantly paralyze society. Our Lord intends that the break up of things should be instantaneous. A sudden stop will be put to the world's machinery.
V. IN VIEW OF THIS ISSUE—CERTAIN IN FACT, THOUGH UNCERTAIN AS TO TIME—WE ARE TO KEEP ON THE WATCH. We are to be ready for the last moment by being ready at every moment. It is not in perpetually rushing to the door and peeping out to see if the master is near, that a servant's readiness for him consists; but in so attending to every duty that, let him come when he may, he finds the house in perfect order, awaiting his return.
VI. CONSEQUENTLY, BEING ON THE WATCH MEANS STANDING READY TO DO ANY DUTY WHATEVER, THE MOMENT IT IS REQUIRED. When a soldier enlisted in the Roman army, he had, before the tribune, to take a triple oath, viz.:
(1) That he would do whatever he was called on to do.
(2) That he would be ready at any moment.
(3) That he would never leave the army without the commander's consent. This triple oath was called sacramentum. Hence our word "sacrament" £—the believer's military oath of obedience to the great Commander.
"Think not of rest; though dreams be sweet,
Start up, and ply your heavenward feet.
Is not God's oath upon your head,
Ne'er to sink back on slothful bed,
Never again your loins untie,
Nor let your torches waste and die,
Till, when the shadows thickest fall,
Ye hear your Master's midnight call?"
VII. ON WHOMSOEVER IS STANDING IN THIS ATTITUDE OF SERVICE, THE MASTER'S BLESSING IS PRONOUNCED. "Blessed is he," etc.
1. He has the Lord's approval now.
2. The "signs of the times," so portentous to the ungodly, are for him full of hope.
3. The coming of the Lord will usher him in to the blessedness and glory of a new and renovated state of being.
Then let each one inquire—How am I standing at this moment in the sight of my Savior Judge? Am I so living that, if he were to come now, he could truthfully say, "Well done, good and faithful servant"?
Rev_16:17-21
I. HOW MUCH OF EARTH'S SIN MUST THERE BE FOR GOD TO WITNESS! In the storehouse of his eternal and infinite mind, all the wrong of which earth has been the theatre and witness is "treasured up." How soon even we can summon up more than we can bear to reflect upon! The Amorites; Sodom; Egypt; Canaan; Babylon; pagan Rome; papal Rome; Mohammedanism; the Bartholomew Massacre; papal England; Madagascar martyrs; the Indian Mutiny; and an indefinite number more of nameless horrors. Together with a measureless amount of sin, and an innumerable multitude of sins that, in every village, town, and city are being committed in the light of day and in the shades of night. All seen, known, infinitely.
II. MEN OFTEN ASK—WHY IS GOD SILENT SO LONG? There are few trials of faith more severe than this. Why do millions have to endure so much of unnamed suffering without redress? And all this when so many prayers are being offered up to heaven. Why is it? "Our God," cried one in anguish, "is a God that does nothing!" Again and again the cry of the ninety-fourth psalm comes unbidden to the lips.
III. WHATEVER MAY BE THE TRIAL OF FAITH THUS CAUSED, WE ARE CERTAIN THAT GOD FORGETS NOTHING. He is neither indifferent, forgetful, nor weak. Not one unrepented sin is forgotten. Not one cry of the humble is unheard. The widow's moan, the orphan's tears, the miseries of the slave, and all the horrors connected with that "open sore of the world," are remembered by him.
IV. GOD HAS GREAT PURPOSES TO ANSWER IN PERMITTING EVIL TO GO SO LONG UNPUNISHED. We know not all of them. We know none of them fully. But we can, though with fear and trembling, suggest:
1. By suffering sin to come to its uttermost ripeness, he reveals to men what an evil it is. "By their fruits ye shall know them." He knows tendencies; we see issues.
2. When the blackness of evil is seen, the righteousness of God's judgments will also be manifest. Is it not in this direction that light comes on the text, "The Lord hath made all things for himself; yea, even the wicked for the day of evil "?
3. Meanwhile, God is "long suffering not willing that any should perish, but that all should come to repentance."
V. AT THE APPOINTED HOUR THE "LONG SUFFERING" WILL CEASE. By this it is not meant that patience, as a Divine attribute, will be exhausted, but that there will come a time when the Divine Being will no longer refrain from inflicting his judgments on sin and sinners. Even now, "because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." Soon will the Divine will be manifested, and the punishment of sin will be the vindication of the right and the condemnation of the wrong.
VI. THEN "BABYLON THE GREAT," WITH ALL HER SINS, SHALL COME UP FOR FINAL RECKONING AND RECOMPENSE. God will "render unto her even as she rendered." "Whatsoever a man soweth," etc.; "We must all be made manifest at the tribunal of Christ;" "God shall bring every work into judgment," etc.; "There is nothing covered, that shall not be revealed;" "With what measure ye mete, it shall be measured to you again;" "Vengeance is mine; I will repay, saith the Lord."
VII. THE FACT THAT ALL IS IN THE HANDS OF GOD IS A GUARANTEE OF PERFECT EQUITY. "He will render to every man according to his deeds." In the future retribution there will be no flaw in time or degree; no defect, no excess. The Judge of all the earth will do right; it is "in the sight of God" that great Babylon will be remembered.
VIII. WITH OUR GOD THE EXECUTION IS AS CERTAIN AS THE PURPOSE. The seer heard "a great voice from the temple, out of the throne, saying, It is done!" The fulfilment is perceived as well as decreed. Not a word shall fail of all that the Lord hath spoken. His plans can never be frustrated. Our Lord Jesus Christ has all authority in heaven and on earth.
Note:
1. Amid the perplexity caused by the prevalence and power of evil, let us stay ourselves on God. We know what he is, though we often fail to read what he does.
2. Let us do right, and wait God's time. We are not to shape our course according to expediency, but according to right principle.
3. Revenge is never to be any part of our policy. We are incompetent judges, and we ourselves are too often swayed by passion. God reserves vengeance to himself. Let us, therefore, not take the law into our own hands, but "leave room for the wrath of God." £
4. Let us be glad and grateful that believers in God are not left in the dark as to the meaning, aims, and issue of the Divine government of the world. This Book of the Apocalypse is written in parable, doubtless for the same reason that our Lord spake in parables when on earth (cf. Mat_13:1-58.). They are so couched that unbelief cannot read them, but that faith can. And is there not infinite wisdom in this? Who would entrust his secrets to one who was known neither to trust nor to be trusty? Jesus did not commit himself to men, because he knew all men. The faith was delivered "once for all to the saints." They only are expected to keep it who love it. Hence to them only is it committed. Those who trust God are trusted by him. His secret is with them. And the contents of that secret are twofold—grace in saving, and equity in ruling. These are the pivots on which the Divine government turns. Grace reigns through righteousness; and where grace is refused and heaven is defied, there will yet be pure and unswerving equity.
5. Hence it behoves the righteous to walk this earth with a sense of their dignity, as those who are entrusted with the mysteries of the Divine plans: not, indeed, so minutely as to be inconsistent with the calm and steadfast fulfilment of duty, but yet in broad outline so clearly that for them there is no such thing as "the burden anti mystery of an unintelligible world." That helpless and hopeless perplexity is removed from all those who know that "the Father loveth the Son, and hath given all things into his hand."
6. But, whether in the portentous imagery of the Apocalypse or in the clearer language of the