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Text -- Revelation 16:1-6 (NET)

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Context
The Bowls of God’s Wrath
16:1 Then I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” 16:2 So the first angel went and poured out his bowl on the earth. Then ugly and painful sores appeared on the people who had the mark of the beast and who worshiped his image. 16:3 Next, the second angel poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died. 16:4 Then the third angel poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now I heard the angel of the waters saying: “You are just– the one who is and who was, the Holy One– because you have passed these judgments, 16:6 because they poured out the blood of your saints and prophets, so you have given them blood to drink. They got what they deserved!”
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Wicked | Water | Vision | Temple | SORE | SHED, SHEDDING | REVELATION OF JOHN | RETRIBUTION | Plague | PERSECUTION | NOISOME | MARK | Jesus, The Christ | God | GRIEVOUS; GRIEVOUSLY; GREIEVOUSNESS | Bowls of Wrath | Blood | BISHOP | Animals | Angel | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rev 16:1 - -- A great voice ( megalēs phōnēs ). Not an angel as in Rev 5:2; Rev 7:2; Rev 10:3; Rev 14:7, Rev 14:9, Rev 14:15, Rev 14:18, but of God as Rev 15...

A great voice ( megalēs phōnēs ).

Not an angel as in Rev 5:2; Rev 7:2; Rev 10:3; Rev 14:7, Rev 14:9, Rev 14:15, Rev 14:18, but of God as Rev 15:8 shows, since no one could enter the naos .

Robertson: Rev 16:1 - -- Pour out ( ekcheete ). Second aorist active imperative of ekcheō (same form as present active imperative). Blass would change to ekcheate (clea...

Pour out ( ekcheete ).

Second aorist active imperative of ekcheō (same form as present active imperative). Blass would change to ekcheate (clearly aorist) as in Rev 16:6.

Robertson: Rev 16:1 - -- The seven bowls ( tas hepta phialas ). The article points to Rev 16:7.

The seven bowls ( tas hepta phialas ).

The article points to Rev 16:7.

Robertson: Rev 16:2 - -- Went and poured out ( apēlthen kai execheen ). Second aorist active indicative of aperchomai (redundant use like hupagete with ekcheete , "go a...

Went and poured out ( apēlthen kai execheen ).

Second aorist active indicative of aperchomai (redundant use like hupagete with ekcheete , "go and pour out,"in Rev 16:1) and of ekcheō . Each angel "went off"to perform his task. For execheen see it repeated in Rev 16:3, Rev 16:4, Rev 16:8, Rev 16:10, Rev 16:12, Rev 16:17.

Robertson: Rev 16:2 - -- Into the earth ( eis tēn gēn ). This same use of eis after execheen in Rev 16:3, Rev 16:4.

Into the earth ( eis tēn gēn ).

This same use of eis after execheen in Rev 16:3, Rev 16:4.

Robertson: Rev 16:2 - -- It became ( egeneto ). "There came"(second aorist middle indicative of ginomai ).

It became ( egeneto ).

"There came"(second aorist middle indicative of ginomai ).

Robertson: Rev 16:2 - -- A noisome and grievous sore ( helkos kakon kai ponēron ). "Bad and malignant sore."Helkos is old word for a suppurated wound (Latin ulcus ), he...

A noisome and grievous sore ( helkos kakon kai ponēron ).

"Bad and malignant sore."Helkos is old word for a suppurated wound (Latin ulcus ), here, Rev 16:11; Luk 16:21. See the sixth Egyptian plague (Exo 9:10; Deu 28:27, Deu 28:35) and Job 2:7. The magicians were attacked in Egypt and the worshippers of Caesar here (Rev 13:17; Rev 14:9, Rev 14:11; Rev 19:20).

Robertson: Rev 16:3 - -- Into the sea ( eis tēn thalassan ). Like the first Egyptian plague (Exo 7:12 -41) though only the Nile affected then.

Into the sea ( eis tēn thalassan ).

Like the first Egyptian plague (Exo 7:12 -41) though only the Nile affected then.

Robertson: Rev 16:3 - -- Blood as of a dead man ( haima hōs nekrou ). At the trumpet (Rev 8:11) the water becomes wormwood. Here hōs nekrou is added to Exo 7:14-24, "th...

Blood as of a dead man ( haima hōs nekrou ).

At the trumpet (Rev 8:11) the water becomes wormwood. Here hōs nekrou is added to Exo 7:14-24, "the picture of a murdered man weltering in his blood"(Swete). "Coagulated blood, fatal to animal life"(Moffatt).

Robertson: Rev 16:3 - -- Every living soul ( pāsa psuchē zōēs ). "Every soul of life"(Hebraism, Gen 1:21, marked by life).

Every living soul ( pāsa psuchē zōēs ).

"Every soul of life"(Hebraism, Gen 1:21, marked by life).

Robertson: Rev 16:3 - -- Even the things that were in the sea ( ta en tēi thalassēi ). "The things in the sea,"in apposition with psuchē . Complete destruction, not par...

Even the things that were in the sea ( ta en tēi thalassēi ).

"The things in the sea,"in apposition with psuchē . Complete destruction, not partial as in Rev 8:9.

Robertson: Rev 16:4 - -- Into the rivers and the fountains of waters ( eis tous potamous kai tas pēgas tōn hudatōn ). See Rev 8:10 for this phrase. Contamination of the...

Into the rivers and the fountains of waters ( eis tous potamous kai tas pēgas tōn hudatōn ).

See Rev 8:10 for this phrase. Contamination of the fresh-water supply by blood follows that of the sea. Complete again.

Robertson: Rev 16:5 - -- The angel of the waters ( tou aggelou ton hudatōn ). Genitive case object of ēkousa . See Rev 7:1 for the four angels in control of the winds and...

The angel of the waters ( tou aggelou ton hudatōn ).

Genitive case object of ēkousa . See Rev 7:1 for the four angels in control of the winds and Rev 14:18 for the angel with power over fire. The rabbis spoke also of an angel with power over the earth and another over the sea.

Robertson: Rev 16:5 - -- Which art and which wast ( ho ōn kai ho ēn ). See this peculiar idiom for God’ s eternity with ho as relative before ēn in Rev 1:4, Re...

Which art and which wast ( ho ōn kai ho ēn ).

See this peculiar idiom for God’ s eternity with ho as relative before ēn in Rev 1:4, Rev 1:8; Rev 4:8, but without ho erchomenos (the coming on, the one who is to be) there for the future as in Rev 11:17.

Robertson: Rev 16:5 - -- Thou Holy One ( ho hosios ). Nominative form, but vocative case, as often. Note both dikaios and hosios applied to God as in Rev 3:1; Rev 15:3.

Thou Holy One ( ho hosios ).

Nominative form, but vocative case, as often. Note both dikaios and hosios applied to God as in Rev 3:1; Rev 15:3.

Robertson: Rev 16:5 - -- Because thou didst thus judge ( hoti tauta ekrinas ). Reason for calling God dikaios and hosios . The punishment on the waters is deserved. First a...

Because thou didst thus judge ( hoti tauta ekrinas ).

Reason for calling God dikaios and hosios . The punishment on the waters is deserved. First aorist active indicative of krinō , to judge.

Robertson: Rev 16:6 - -- For ( hoti ). Second causal conjunction (hoti ) explanatory of the first hoti , like the two cases of hoti in Rev 15:4.

For ( hoti ).

Second causal conjunction (hoti ) explanatory of the first hoti , like the two cases of hoti in Rev 15:4.

Robertson: Rev 16:6 - -- They poured out ( exechean ). Second aorist active indicative of ekcheō with ̇an instead of ̇on .

They poured out ( exechean ).

Second aorist active indicative of ekcheō with ̇an instead of ̇on .

Robertson: Rev 16:6 - -- Blood hast thou given them to drink ( haima autois dedōkas pein ). Haima (blood) is the emphatic word, measure for measure for shedding the blood...

Blood hast thou given them to drink ( haima autois dedōkas pein ).

Haima (blood) is the emphatic word, measure for measure for shedding the blood of saints and prophets (Rev 11:18; Rev 18:24). Perfect active indicative of didōmi , and so a permanent and just punishment. Pein is the abbreviated second aorist active infinitive of pinō for piein (epion ). It is the epexegetical infinitive after dedōkas . There was no more drinking-water, but only this coagulated blood.

Robertson: Rev 16:6 - -- They are worthy ( axioi eisin ). "Terrible antithesis"(Swete) to Rev 3:4. The asyndeton adds to it (Alford).

They are worthy ( axioi eisin ).

"Terrible antithesis"(Swete) to Rev 3:4. The asyndeton adds to it (Alford).

Vincent: Rev 16:1 - -- The vials Add seven .

The vials

Add seven .

Vincent: Rev 16:2 - -- And the first went Each angel, as his turn comes, with draws (ὑπάγετε , see on Joh 6:21; see on Joh 8:21) from the heavenly scene.

And the first went

Each angel, as his turn comes, with draws (ὑπάγετε , see on Joh 6:21; see on Joh 8:21) from the heavenly scene.

Vincent: Rev 16:2 - -- There fell ( ἐγένετο ) Lit., there came to pass . Rev., it became . Elliott, very aptly, there broke out .

There fell ( ἐγένετο )

Lit., there came to pass . Rev., it became . Elliott, very aptly, there broke out .

Vincent: Rev 16:2 - -- Noisome and grievous ( κακὸν καὶ πονηρὸν ) Similarly the two cognate nouns κακία and πονρία malice and wi...

Noisome and grievous ( κακὸν καὶ πονηρὸν )

Similarly the two cognate nouns κακία and πονρία malice and wickedness occur together in 1Co 5:8. Πονηρός emphasizes the activity of evil. See on Luk 3:19.

Vincent: Rev 16:2 - -- Sore ( ἕλκος ) See on Luk 16:20. Compare the sixth Egyptian plague, Exo 9:8-12, where the Septuagint uses this word ἕλκος boil...

Sore ( ἕλκος )

See on Luk 16:20. Compare the sixth Egyptian plague, Exo 9:8-12, where the Septuagint uses this word ἕλκος boil . Also of the boil or scab of leprosy, Lev 13:18; king Hezekiah's boil , 2Ki 20:7; the botch of Egypt , Deu 28:27, Deu 28:35. In Job 2:7 (Sept.) the boils are described as here by πονηρός sore .

Vincent: Rev 16:3 - -- It became ( ἐγένετο ) Or there came .

It became ( ἐγένετο )

Or there came .

Vincent: Rev 16:3 - -- Blood Compare Exo 7:19.

Blood

Compare Exo 7:19.

Vincent: Rev 16:3 - -- As of a dead man Thick, corrupt, and noisome.

As of a dead man

Thick, corrupt, and noisome.

Vincent: Rev 16:3 - -- Living soul ( ψυχὴ ζῶσα ) The best texts read ψυχὴ ζωῆς soul of life .

Living soul ( ψυχὴ ζῶσα )

The best texts read ψυχὴ ζωῆς soul of life .

Vincent: Rev 16:4 - -- The third angel Omit angel .

The third angel

Omit angel .

Vincent: Rev 16:4 - -- They became ( ἐγένετο ) There is no necessity for rendering the singular verb in the plural. We may say either it became or there...

They became ( ἐγένετο )

There is no necessity for rendering the singular verb in the plural. We may say either it became or there came .

Vincent: Rev 16:5 - -- The angel of the waters Set over the waters as other angels over the winds (Rev 7:1) and over the fire (Rev 14:18).

The angel of the waters

Set over the waters as other angels over the winds (Rev 7:1) and over the fire (Rev 14:18).

Vincent: Rev 16:5 - -- O Lord Omit.

O Lord

Omit.

Vincent: Rev 16:5 - -- And shalt be Following the reading ὁ ἐσόμενος . Read ὁ ὅσιος Thou Holy One .

And shalt be

Following the reading ὁ ἐσόμενος . Read ὁ ὅσιος Thou Holy One .

Vincent: Rev 16:5 - -- Thou didst thus judge ( παῦτα ἔκρινας ) Lit., Thou didst judge these things .

Thou didst thus judge ( παῦτα ἔκρινας )

Lit., Thou didst judge these things .

Vincent: Rev 16:6 - -- For they are worthy Omit for .

For they are worthy

Omit for .

Wesley: Rev 16:1 - -- The epistles to the seven churches are divided into three and four: the seven seals, and so the trumpets and phials, into four and three. The trumpets...

The epistles to the seven churches are divided into three and four: the seven seals, and so the trumpets and phials, into four and three. The trumpets gradually, and in a long tract of time, overthrow the kingdom of the world: the phials destroy chiefly the beast and his followers, with a swift and impetuous force. The four first affect the earth, the sea, the rivers, the sun; the rest fall elsewhere, and are much more terrible.

Wesley: Rev 16:2 - -- So the second, third, &c., without adding angel, to denote the utmost swiftness; of which this also is a token, that there is no period of time mentio...

So the second, third, &c., without adding angel, to denote the utmost swiftness; of which this also is a token, that there is no period of time mentioned in the pouring out of each phial. They have a great resemblance to the plagues of Egypt, which the Hebrews generally suppose to have been a month distant from each other. Perhaps so may the phials; but they are all yet to come.

Wesley: Rev 16:2 - -- Literally taken.

Literally taken.

Wesley: Rev 16:2 - -- As in Egypt, Exo 9:10-11.

As in Egypt, Exo 9:10-11.

Wesley: Rev 16:2 - -- All of them, and them only. All those plagues seem to be described in proper, not figurative, words.

All of them, and them only. All those plagues seem to be described in proper, not figurative, words.

Wesley: Rev 16:3 - -- As opposed to the dry land. And it become blood, as of a dead man - Thick, congealed, and putrid.

As opposed to the dry land. And it become blood, as of a dead man - Thick, congealed, and putrid.

Wesley: Rev 16:3 - -- Men, beasts, and fishes, whether on or in the sea, died.

Men, beasts, and fishes, whether on or in the sea, died.

Wesley: Rev 16:4 - -- Which were over all the earth.

Which were over all the earth.

Wesley: Rev 16:4 - -- So that none could drink thereof.

So that none could drink thereof.

Wesley: Rev 16:5 - -- So he is styled when his judgments are abroad, and that with a peculiar propriety. In the beginning of the book he is termed "The Almighty." In the ti...

So he is styled when his judgments are abroad, and that with a peculiar propriety. In the beginning of the book he is termed "The Almighty." In the time of his patience, he is praised for his power, which otherwise might then be less regarded. In the time of his taking vengeance, for his mercy. Of his power there could then be no doubt.

Wesley: Rev 16:6 - -- Men do not drink out of the sea, but out of fountains and rivers. Therefore this is fitly added here.

Men do not drink out of the sea, but out of fountains and rivers. Therefore this is fitly added here.

Wesley: Rev 16:6 - -- Is subjoined with a beautiful abruptness.

Is subjoined with a beautiful abruptness.

JFB: Rev 16:1 - -- Namely, God's. These seven vials (the detailed expansion of the vintage, Rev 14:18-20) being called "the last," must belong to the period just when th...

Namely, God's. These seven vials (the detailed expansion of the vintage, Rev 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.

JFB: Rev 16:1 - -- B and Syriac omit. But A, C, Vulgate, and ANDREAS support the words.

B and Syriac omit. But A, C, Vulgate, and ANDREAS support the words.

JFB: Rev 16:1 - -- So Syriac and Coptic. But A, B, C, Vulgate, and ANDREAS read, "the seven vials."

So Syriac and Coptic. But A, B, C, Vulgate, and ANDREAS read, "the seven vials."

JFB: Rev 16:1 - -- Greek, "into."

Greek, "into."

JFB: Rev 16:2 - -- Greek, "went away."

Greek, "went away."

JFB: Rev 16:2 - -- So the angel cast fire into the earth previous to the series of trumpets (Rev 8:5).

So the angel cast fire into the earth previous to the series of trumpets (Rev 8:5).

JFB: Rev 16:2 - -- So Coptic. But A, B, C, Vulgate, and Syriac read, "into."

So Coptic. But A, B, C, Vulgate, and Syriac read, "into."

JFB: Rev 16:2 - -- Literally, "evil" (compare Deu 28:27, Deu 28:35). The very same Greek word is used in the Septuagint as here, Greek, "helkos." The reason why the sixt...

Literally, "evil" (compare Deu 28:27, Deu 28:35). The very same Greek word is used in the Septuagint as here, Greek, "helkos." The reason why the sixth Egyptian plague is the first here is because it was directed against the Egyptian magicians, Jannes and Jambres, so that they could not stand before Moses; and so here the plague is sent upon those who in the beast worship had practiced sorcery. As they submitted to the mark of the beast, so they must bear the mark of the avenging God. Contrast Rev 7:3; Eze 9:4, Eze 9:6.

JFB: Rev 16:2 - -- Distressing to the sufferers.

Distressing to the sufferers.

JFB: Rev 16:2 - -- Antitype to the sixth Egyptian plague.

Antitype to the sixth Egyptian plague.

JFB: Rev 16:2 - -- Therefore this first vial is subsequent to the period of the beast's rule.

Therefore this first vial is subsequent to the period of the beast's rule.

JFB: Rev 16:3 - -- So B and ANDREAS. But A, C, and Vulgate omit it.

So B and ANDREAS. But A, C, and Vulgate omit it.

JFB: Rev 16:3 - -- Greek, "into."

Greek, "into."

JFB: Rev 16:3 - -- Answering to another Egyptian plague.

Answering to another Egyptian plague.

JFB: Rev 16:3 - -- Putrefying.

Putrefying.

JFB: Rev 16:3 - -- So B and ANDREAS. But A, C, and Syriac, "soul of life" (compare Gen 1:30; Gen 7:21-22).

So B and ANDREAS. But A, C, and Syriac, "soul of life" (compare Gen 1:30; Gen 7:21-22).

JFB: Rev 16:3 - -- So B and ANDREAS. But A, C, and Syriac read, "(as respects) the things in the sea."

So B and ANDREAS. But A, C, and Syriac read, "(as respects) the things in the sea."

JFB: Rev 16:4 - -- (Exo 7:20.)

JFB: Rev 16:4 - -- So Syriac, Coptic, and ANDREAS. But A, B, C, and Vulgate omit it.

So Syriac, Coptic, and ANDREAS. But A, B, C, and Vulgate omit it.

JFB: Rev 16:5 - -- That is, presiding over the waters.

That is, presiding over the waters.

JFB: Rev 16:5 - -- Omitted by A, B, C, Vulgate, Syriac, Coptic, and ANDREAS.

Omitted by A, B, C, Vulgate, Syriac, Coptic, and ANDREAS.

JFB: Rev 16:5 - -- 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 venge...

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 Rev 1:4, Rev 1:8; Rev 4:8 is here and in Rev 11:17 omitted.

JFB: Rev 16:5 - -- Literally, "these things." "Thou didst inflict this judgment."

Literally, "these things." "Thou didst inflict this judgment."

JFB: Rev 16:6 - -- (Rev 11:18, end; Gen 9:6; Isa 49:26.) An anticipation of Rev 18:20, Rev 18:24; compare Rev 13:15.

(Rev 11:18, end; Gen 9:6; Isa 49:26.) An anticipation of Rev 18:20, Rev 18:24; compare Rev 13:15.

JFB: Rev 16:6 - -- A, B, C, and ANDREAS omit.

A, B, C, and ANDREAS omit.

Clarke: Rev 16:1 - -- Go your ways, and pour out - These ministers of the Divine justice were ready to execute vengeance upon transgressors, having full power; but could ...

Go your ways, and pour out - These ministers of the Divine justice were ready to execute vengeance upon transgressors, having full power; but could do nothing in this way till they received especial commission. Nothing can be done without the permission of God; and in the manifestation of justice or mercy by Divine agency, there must be positive command.

Clarke: Rev 16:2 - -- A noisome and grievous sore - This is a reference to the sixth Egyptian plague, boils and blains, Exo 9:8, Exo 9:9, etc.

A noisome and grievous sore - This is a reference to the sixth Egyptian plague, boils and blains, Exo 9:8, Exo 9:9, etc.

Clarke: Rev 16:3 - -- As the blood of a dead man - Either meaning blood in a state of putrescency, or an effusion of blood in naval conflicts; even the sea was tinged wit...

As the blood of a dead man - Either meaning blood in a state of putrescency, or an effusion of blood in naval conflicts; even the sea was tinged with the blood of those who were slain in these wars. This is most probably the meaning of this vial. These engagements were so sanguinary that both the conquerors and the conquered were nearly destroyed; every living soul died in the sea.

Clarke: Rev 16:4 - -- Upon the rivers and fountains of waters - This is an allusion to the first Egyptian plague, Exo 7:20; and to those plagues in general there are allu...

Upon the rivers and fountains of waters - This is an allusion to the first Egyptian plague, Exo 7:20; and to those plagues in general there are allusions throughout this chapter. It is a sentiment of the rabbins that "whatever plagues God inflicted on the Egyptians in former times, he will inflict on the enemies of his people in all later times."See a long quotation on this subject from Rabbi Tanchum in Schoettgen.

Clarke: Rev 16:5 - -- The angel of the waters - The rabbins attribute angels, not only to the four elements so called, but to almost every thing besides. We have already ...

The angel of the waters - The rabbins attribute angels, not only to the four elements so called, but to almost every thing besides. We have already seen the angel of the bottomless pit, Rev 9:11, and the angel of the fire, Rev 14:18. The angel of the earth is spoken of in Yalcut Rubeni, fol. 13, 2, and is called Admael. They have also an angel that presides over the grass; another that presides over the cattle which feed upon the grass

They say that God employed the angel of the sea to swallow up the waters at the creation, that the dry land might appear. He disobeyed, and God slew him; the name of the angel of the sea is Rahab. See Baba bathra, fol. 74, 2. It is plain from several places that the writer of the Apocalypse keeps these notions distinctly in view.

Clarke: Rev 16:6 - -- Thou hast given them blood to drink - They thirsted after blood and massacred the saints of God; and now they have got blood to drink! It is said th...

Thou hast given them blood to drink - They thirsted after blood and massacred the saints of God; and now they have got blood to drink! It is said that when Tomyris, queen of the Scythians, had vanquished Cyrus, she cut off his head and threw it into a vessel of blood, saying these words: Satia te sanguine, quem sitisti, cujusque insatiabilis semper fuisti ; "Satisfy thyself with blood, for which thou hast thirsted, and for which thy desire has been insatiable."See Justin. Hist., lib. i. c. 8. This figure of speech is called sarcasm in rhetoric

"Sarcasmus with this biting taunt doth kill

Cyrus, thy thirst was blood; now drink thy fill."

Defender: Rev 16:1 - -- These seven vial judgments all are a part of the seventh trumpet judgment and the third woe (Rev 10:7; Rev 11:14, Rev 11:15; Rev 15:6-8)."

These seven vial judgments all are a part of the seventh trumpet judgment and the third woe (Rev 10:7; Rev 11:14, Rev 11:15; Rev 15:6-8)."

Defender: Rev 16:2 - -- This judgment will not be on just the third part of men this time (compare Rev 9:15), but upon all the men destined for hell (Rev 14:9-11). They had p...

This judgment will not be on just the third part of men this time (compare Rev 9:15), but upon all the men destined for hell (Rev 14:9-11). They had preferred the mark of the beast to suffering for Christ, but they will suffer now. The grievous sore may have some connection with the nature of the "mark" (perhaps achieved through chemical or electronic means) which they will have received on their skins; whatever substance the angel pours out on the earth will perhaps react with the mark and infect it with incurable pain."

Defender: Rev 16:3 - -- Not just a third part of the sea will become blood, as it had once before (Rev 8:8), but all of it. Sea water has an almost identical composition to t...

Not just a third part of the sea will become blood, as it had once before (Rev 8:8), but all of it. Sea water has an almost identical composition to that of human blood, so some small ingredient added to it by the angel will make it have the appearance of blood - not blood which would maintain life, however, but "as the blood of a dead man." The sea will have completely fulfilled God's purpose in the creation (in the new earth, there will be "no more sea" - Rev 21:1), and all sea creatures will die in the noxious waters."

Defender: Rev 16:6 - -- Evidently the 3 1/2 year drought will have been partly lifted with the death of the two witnesses who had called for it (Rev 11:6, Rev 11:19). There i...

Evidently the 3 1/2 year drought will have been partly lifted with the death of the two witnesses who had called for it (Rev 11:6, Rev 11:19). There is still fresh water in the rivers and springs, but now these will also be turned into blood. Men will still be able to drink this water (Rev 16:6), but it will be bitter and nauseous, no matter what treatments can be applied to it."

TSK: Rev 16:1 - -- I heard : Rev 14:15, Rev 14:18, Rev 15:5-8 the seven : Rev 15:1, Rev 15:6 and pour : Rev 16:2-12, Rev 16:17, Rev 14:9-11, Rev 15:7; 1Sa 15:3, 1Sa 15:1...

TSK: Rev 16:2 - -- upon the earth : Rev 8:7, Rev 14:16 a noisome : Exo 9:8-11; Deu 7:15, Deu 28:27; 1Sa 5:6, 1Sa 5:9; 2Ch 21:15, 2Ch 21:18; Job 2:7, Job 2:8; Psa 78:26; ...

TSK: Rev 16:3 - -- upon : Rev 8:8, Rev 10:2, Rev 13:1 it became : Rev 11:6; Exo 7:17-21; Psa 78:44, Psa 105:29; Eze 16:38 and every : Rev 8:9; Gen 7:22

TSK: Rev 16:4 - -- upon : Rev 8:10,Rev 8:11 and they : Rev 16:5, Rev 14:7; Exo 7:20, Exo 8:5; Isa 50:2; Eze 35:8; Hos 13:15

TSK: Rev 16:5 - -- the angel : Rev 16:4 Thou art : Rev 16:7, Rev 15:3, Rev 19:2; Gen 18:25; Psa 129:4, Psa 145:17; Lam 1:18; Dan 9:14; Rom 2:5; Rom 3:5; 2Th 1:5, 2Th 1:6...

TSK: Rev 16:6 - -- they have : Rev 6:10,Rev 6:11, Rev 13:10,Rev 13:15, Rev 17:6, Rev 17:7, Rev 18:24, Rev 19:2; Deu 32:42, Deu 32:43; 2Ki 24:4; Isa 49:26, Isa 51:22, Isa...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rev 16:1 - -- And I heard a great voice out of the temple - A loud voice out of the temple as seen in heaven (notes on Rev 11:19), and that came, therefore, ...

And I heard a great voice out of the temple - A loud voice out of the temple as seen in heaven (notes on Rev 11:19), and that came, therefore, from the very presence of God.

Saying to the seven angels - That had the seven vials of wrath. See the notes on Rev 15:1, Rev 15:7.

Go your ways - Your respective ways, to the fulfillment of the task assigned to each.

And pour out the vials of the wrath of God - Empty those vials; cause to come upon the earth the plagues indicated by their contents. The order in which this was to be done is not intimated. It seems to be supposed that that would be understood by each.

Upon the earth - The particular part of the earth is not here specified, but it should not be inferred that it was to be upon the earth in general, or that there were any calamities, in consequence of this pouring out of the vials of wrath, to spread over the whole world. The subsequent statements show what parts of the earth were particularly to be affected.

Barnes: Rev 16:2 - -- And the first went - Went forth from heaven, where the seat of the vision was laid. And poured out his vial upon the earth - That is, upo...

And the first went - Went forth from heaven, where the seat of the vision was laid.

And poured out his vial upon the earth - That is, upon the land, in contradistinction from the sea, the rivers, the air, the seat of the beast, the sun, as represented in the other vials. In Rev 16:1, the word earth is used in the general sense to denote this world as distinguished from heaven; in this verse it is used in the specific sense, to denote land as distinguished from other things. Compare Mar 4:1; Mar 6:47; Joh 6:21; Act 27:29, Act 27:43-44. In many respects there is a strong resemblance between the pouring out of those seven vials, and the sounding of the seven trumpets, in Rev. 8\endash 9, though they refer to different events. In the sounding of the first trumpet Rev 8:7, it was the earth that was particularly affected in contradistinction from the sea, the fountains, and the sun: "The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth."Compare Rev 8:8, Rev 8:10, Rev 8:12. In regard to the symbolical meaning of the term earth, considered with reference to divine judgments, see the notes on Rev 8:7.

And there fell a noisome and grievous sore - The judgment here is specifically different from that inflicted under the first trumpet, Rev 8:7. There it is said to have been that "the third part of trees was burnt up, and all green grass was burnt up."Here it is that there fell upon people a "noisome and grievous sore."The two, therefore, are designed to refer to different events, and to different forms of punishment. The word rendered "sore"properly denotes a wound (Homer, Iliad xi. 812), and then, in later writers, an ulcer or sore. It is used in the New Testament only in the following places: Luk 16:21, "The dogs came and licked his sores"; and in Rev 16:2, Rev 16:11, where it is rendered "sore,"and "sores."It is used in the Septuagint, in reference to the boils that were brought upon the Egyptians, in Exo 9:9-12, and probably Deu 28:27; in reference to the leprosy, Lev 13:18-20, Lev 13:23; in reference to the boil, ulcer, or elephantiasis brought upon Job Job 2:7; and in reference to any sore or ulcer, in Deu 28:35.

In all these places it is the translation of the word שׁחין she chiyn - rendered in our English version as "boil,"Exo 9:9-11; Lev 13:18-20, Lev 13:23; 2Ki 20:7; Job 2:7; Isa 38:21; and "botch,"Deu 28:27, Deu 28:35. The proper meaning, therefore, is that of a sore, ulcer, or boil of a severe and painful character; and the most obvious reference in the passage, to one who was accustomed to the language of Scripture, would be to some fearful plague like what was sent upon the Egyptians. In the case of Hezekiah 2Ki 20:7; Isa 38:21, it was probably used to denote a "plague-boil,"or the black leprosy. See the notes on Isa 38:21. The word "noisome"- κακὸν kakon , "evil, bad"- is used here to characterize the plague referred to as being especially painful and dangerous. The word "grievous"- πονηρον ponēron - "bad, malignant, hurtful"- is further used to increase the intensity of the expression, and to characterize the plague as particularly severe. There is no reason to suppose that it is meant that this would be literally inflicted, anymore than it is in the next plague, where it is said that the "rivers and fountains became blood."What is obviously meant is, that there would be some calamity which would be well represented or symbolized by such a fearful plague.

Upon the men - Though the plague was poured upon "the earth,"yet its effects were seen upon "men."Some grievous calamity would befall them, as if they were suddenly visited with the plague.

Which had the mark of the beast - notes on Rev 13:16-17. This determines the portion of the earth that was to be afflicted. It was not the whole world; it was only that part of it where the "beast"was honored. According to the interpretation proposed in Rev. 13, this refers to those who are under the dominion of the papacy.

And upon them which worshipped his image - See the notes on Rev 13:14-15. According to the interpretation in Rev. 13, those are meant who sustained the civil or secular power to which the papacy gave life and strength, and from which it, in turn, received countenance and protection.

In regard to the application or fulfillment of this symbol, it is unnecessary to say that there have been very different opinions in the world, and that very different opinions still prevail. The great mass of Protestant commentators suppose that it refers to the papacy; and of those who entertain this opinion, the greater portion suppose that the calamity referred to by the pouring out of this vial is already past, though it is supposed by many that the things foreshadowed by a part of these "vials"are yet to be accomplished. As to the true meaning of the symbol before us, I would make the following remarks:

(1) It refers to the papal power. This application is demanded by the results which were reached in the examination of Rev. 13. See the remarks on the "beast"in the notes on Rev 13:1-2, Rev 13:11, and on "the image of the beast"in the notes on Rev 13:14-15. This one mighty power existed in two forms closely united, and mutually sustaining each other - the civil or secular, and the ecclesiastical or spiritual. It is this combined and consolidated power - the papacy as such - that is referred to here, for this has been the grand anti-Christian power in the world.

\caps1 (2) i\caps0 t refers to some grievous and fearful calamity which would come upon that power, and which would be like a plague-spot on the human body - something which would be of the nature of a divine judgment, resembling what came upon the Egyptians for their treatment of the people of God.

\caps1 (3) t\caps0 he course of this exposition leads us to suppose, that this would be the beginning in the series of judgments, which would terminate in the complete overthrow of that formidable power. It is the first of the vials of wrath, and the whole description evidently contemplates a series of disasters, which would be properly represented by these successive vials. In the application of this, therefore, we should naturally look for the first of a series of such judgments, and should expect to find some facts in history which would he properly represented by the vial "poured upon the earth."

\caps1 (4) i\caps0 n accordance with this representation, we should expect to find such a series of calamities gradually weakening, and finally terminating the papal power in the world, as would be properly represented by the number seven.

\caps1 (5) i\caps0 n regard now to the application of this series of symbolical representations, it may be remarked, that most recent expositors - as Elliott, Cunninghame, Keith, Faber, Lord, and others - refer them to the events of the French revolution, as important events in the overthrow of the papal power; and this, I confess, although the application is attended with some considerable difficulties, has more plausibility than any other explanation proposed. In support of this application, the following considerations may be suggested:

(a) France, in the time of Charlemagne, was the kingdom to which the papacy owed its civil organization and its strength - a kingdom to which could be traced all the civil or secular power of the papacy, and which was, in fact, a restoration or reconstruction of the old Roman power - the fourth kingdom of Daniel. See the notes on Dan 7:24-28; and compare the notes on Rev 13:3, Rev 13:12-14. The restoration of the old Roman dominion under Charlemagne, and the aid which he rendered to the papacy in its establishment as to a temporal power, would make it probable that this kingdom would be referred to in the series of judgments that were to accomplish the overthrow of the papal dominion.

(b) In an important sense France has always been the head of the papal power. The king of France has been usually styled, by the popes themselves, "the oldest son of the church."In reference to the whole papal dominion in former times, one of the principal reliances has been on France, and, to a very large extent, the state of Europe has been determined by the condition of France. "A revolution in France,"said Napoleon, "is sooner or later followed by a revolution in Europe"(Alison). Its central position; its power; its direct relation to all the purposes and aims of the papacy, would seem to make it probable that, in the account of the final destruction of that power, this kingdom would not be overlooked.

© The scenes which occurred in the times of the French revolution were such as would be properly symbolized by the pouring out of the first, the second, the third, and the fourth vials. In the passage before us - the pouring out of the first vial - the symbol employed is that of "a noisome and grievous sore"- boil, ulcer, plague-spot - "on the men which had the mark of the beast, and on them which worshipped his image."This representation was undoubtedly derived from the account of the sixth plague on Egypt Exo 9:9-11; and the sense here is, not that this would be literally inflicted on the power here referred to, but that a calamity would come upon it which would be well represented by that, or of which that would be an appropriate emblem. This interpretation is further confirmed by Rev 11:8, where Rome is referred to under the name of Egypt, and where it is clear that we are to look for a course of divine dealing, in regard to the one, resembling what occurred to the other.

See the notes on that passage. Now, this "noisome and grievous sore would well represent the moral corruption, the pollution, the infidelity, the atheism, the general dissolution of society, that preceded and accompanied the French revolution; for that was a universal breaking out of loathsome internal disease - of corruption at the center - and in its general features might be represented as a universal plague-spot on society, extending over the countries where the beast and his image were principally worshipped. The symbol would properly denote that "tremendous outbreak of social and moral evil, of democratic fury, atheism, and vice, which was specially seen to characterize the French revolution: that of which the ultimate source was in the long and deep-seated corruption and irreligion of the nation; the outward vent, expression, and organ of its Jacobin clubs, and seditious and atheistic publications; the result, the dissolution of all society, all morals, and all religion; with acts of atrocity and horror accompanying, scarce paralleled in the history of people; and suffering and anguish of correspondent intensity throbbing throughout the social mass and corroding it; what, from France as a center, spread like a plague throughout its affiliated societies to the other countries of papal Christendom, and was, wherever its poison was imbibed, as much the punishment as the symptoms of the corruption within."

Of this sad chapter in the history of man, it is unnecessary to give any description here. For scenes of horror, pollution, and blood, its parallel has never been found in the history of our race, and, as an event in history, it was worthy of a notice in the symbols which portrayed the future. The full details of these amazing scenes must be sought in the histories which describe them, and to such works as Alison’ s History of Europe , and Burke’ s Letters on a Regicide Peace, the reader must be referred. A few expressions copied from those letters of Mr. Burke, penned with no design of illustrating this passage in the Apocalypse, and no expectation that they would be ever so applied, will show with what propriety the spirit of inspiration suggested the phrase, "a noisome and grievous sore"or plague-spot, on the supposition that the design was to refer to these scenes. In speaking of the revolutionary spirit in France, Mr. Burke calls it "the fever of aggravated Jacobinism,""the epidemic of atheistical fanaticism,""an evil lying deep in the corruptions of human nature,""the malignant French distemper,""a plague, with its fanatical spirit of proselytism, that needed the strictest quarantine to guard against it,"whereof, though the mischief might be "skimmed over"for a time, yet the result into whatever country it entered, was "the corruption of all morals,""the decomposition of all society,"etc. But it is unnecessary to describe those scenes further. The "world has them by heart,"and they can never be obliterated from the memory of man. In the whole history of the race there has never been an outbreak of evil that showed so deep pollution and corruption within.

(d) The result of this was to affect the papacy - a blow, in fact, aimed at that power. Of course, all the infidelity and atheism of the French nation, before so strongly papal, went just so far in weakening the power of the papacy; and in the ultimate result it will perhaps yet be found that the horrid outbreaks in the French revolution were the first in the series of providential events that will result in the entire overthrow of that anti-Christian power. At all events, it will be admitted, I think, that, on the supposition that it was intended that this should be descriptive of the scenes that occurred in Europe at the close of the last century, no more expressive symbol could have been chosen than has been employed in the pouring out of this first vial of wrath.

Barnes: Rev 16:3 - -- And the second angel poured out his vial upon the sea - So the second trumpet Rev 8:8, "And the second angel sounded, and as it were a great mo...

And the second angel poured out his vial upon the sea - So the second trumpet Rev 8:8, "And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood."For the meaning of this as a symbol, see the notes on that verse.

And it became as the blood of a dead man - "Either very bloody, like a mangled corse, or else colored, as it were, with the dark and almost black blood of a dead man"(Prof. Stuart, in loco). The latter would seem to be, most probably, the meaning; implying that the ocean would become discolored, and indicating that this was the effect of blood shed in great quantities on its waters. In Rev 8:8 it is, "the sea became blood"; here the allusion to the blood of a dead man would more naturally suggest the idea of naval conflicts, and of the blood of the slain poured in great quantities into the deep.

And every living soul died in the sea - In Rev 8:9 it is said that "the third part of the creatures that were in the sea died, and the third part of the ships were destroyed."Here the destruction is more general; the calamity is more severe and awful. It is as if every living thing - πᾶσα ψυχὴ ζῶσα pasa psuchē zōsa - had died. No emphasis should be put on the word "soul"here, for the word means merely "a creature, a living thing, an animal,"Act 2:43; Act 3:23; Rom 13:1; 1Co 15:45. See Robinson, Lexicon sub voce, c. The sense here is, that there would be some dreadful calamity, as if the sea were to be changed into dark blood, and as if every living thing in it were to die.

In inquiring into the proper application of this, it is natural to look for something pertaining to the sea, or the ocean (see the notes on Rev 8:8-9), and we should expect to find the fulfillment in some calamity that would fall on the marine force, or the commerce of the power that is here referred to; that is, according to the interpretation all along adopted, of the papal power; and the proper application, according to this interpretation, would be the complete destruction or annihilation of the naval force that contributed to sustain the papacy. This we should look for in respect to the naval power of France, Spain, and Portugal, for these are the only papal nations that have had a navy. We should expect, in the fulfillment of this, to find a series of naval disasters, reddening the sea with blood, which would tend to weaken the power of the papacy, and which might be regarded as one in the series of events that would ultimately result in its entire overthrow.

Accordingly, in pursuance of the plan adopted in explaining the pouring out of the first vial, it is to be observed that immediately succeeding, and connected with, the events thus referred to, there was a series of naval disasters that swept away the fleets of France, and that completely demolished the most formidable naval power that had ever been prepared by any nation under the papal dominion. This series of disasters is thus noticed by Mr. Elliott (iii. 329, 330): "Meanwhile, the great naval war between France and England was in progress; which, from its commencement in February, 1793, lasted for above twenty years, with no intermission but that of the short and delusive peace of Amiens; in which war the maritime power of Great Britain was strengthened by the Almighty Providence that protected her to destroy everywhere the French ships, commerce, and smaller colonies; including those of the fast and long-continued allies of the French, Holland and Spain. In the year 1793, the greater part of the French fleet at Toulon was destroyed by Lord Hood; in June, 1794, followed Lord Howe’ s great victory over the French off Ushant; then the taking of Corsica, and nearly all the smaller Spanish and French West India Islands; then, in 1795, Lord Bridport’ s naval victory, and the capture of the Cape of Good Hope; as also soon after of a French and Dutch fleet, sent to retake it; then, in 1797, the victory over the Spanish fleet off Cape Vincent; and that of Camperdown over the Dutch; then, in succession, Lord Nelson’ s three mighty victories - of the Nile in 1798, of Copenhagen in 1801, and in 1805 of Trafalgar. Altogether in this naval war, from its beginning in 1793, to its end in 1815, it appears that there were destroyed near 200 ships of the line, between 300 and 400 frigates, and an almost incalculable number of smaller vessels of war and ships of commerce. The whole history of the world does not present such a period of naval war, destruction, and bloodshed."This brief summary may show, if this was referred to, the propriety of the expression, "The sea became as the blood of a dead man"; and may show also that, on the supposition that it was intended that these events should be referred to, an appropriate symbol has been employed. No language could more strikingly set forth these bloody scenes.

Barnes: Rev 16:4 - -- And the third angel poured out his vial upon the rivers and fountains of waters - This coincides also with the account of the sounding of the t...

And the third angel poured out his vial upon the rivers and fountains of waters - This coincides also with the account of the sounding of the third trumpet Rev 8:10-11; "And the third angel sounded, and there fell a great star from heaven, burning as a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters."As to the meaning of the phrase, "rivers and fountains of waters,"see the notes on that passage. We found, it was supposed, in the application of that passage, that the invasion of the Roman empire by Attila, king of the Huns, was referred to, affecting mainly those parts of the empire where the rivers and streams had their origin. The analogy would lead us, in the fulfillment of the passage before us, to look for some similar desolations on those portions of Europe. See the notes at the close of Rev 16:7.

And they became blood - This would properly mean that they became as blood; or became red with blood; and it would be fulfilled if bloody battles were fought near them, so that they seemed to run blood.

Barnes: Rev 16:5 - -- And I heard the angel of the waters say - The angel who presides over the element of water; in allusion to the common opinion among the Hebrews...

And I heard the angel of the waters say - The angel who presides over the element of water; in allusion to the common opinion among the Hebrews that the angels presided over elements, and that each element was committed to the jurisdiction of a particular angel. Compare the notes on Rev 7:1.

Thou art righteous, O Lord - In view of the judgments that reddened these streams and fountains with the blood of people, the angel ascribes righteousness to God. These judgments seemed terrible - the numbers slain were so vast - the bloody stream indicated so great slaughter, and such severity of the divine judgment; yet the angel sees in all this only the act of a righteous God bringing just retribution on the guilty.

Which art, and wast, and shalt be - That is, who art eternal - existing now; who hast existed in all past time; and who will exist ever onward. See the notes on Rev 1:8. The reason why this attribute of God is here referred to, seems to be that the mind of the angel adverts to it in the changes and desolations that were occurring around him. In such overturnings among people - such revolutions of kingdoms - such desolations of war - the mind naturally turns to one who is unchanging; to one whose throne is from everlasting to everlasting.

Because thou hast judged thus - Hast suffered these wars to occur that have changed rivers and fountains to blood.

Barnes: Rev 16:6 - -- For they have shed the blood of saints - The nations here referred to. They have been engaged in scenes of bloody persecution, and this is a ju...

For they have shed the blood of saints - The nations here referred to. They have been engaged in scenes of bloody persecution, and this is a just recompense.

And prophets - Teachers of religion; ministers of truth. It is not necessary to understand the word "prophets"here in its technical sense, as denoting those who are raised up by God and sent forth as inspired men, but it may be understood in its more common signification in the New Testament as denoting teachers of religion in general. See the Rom 12:6 note; 1Co 14:1 note.

And thou hast given them blood to drink - To wit, by turning the streams and fountains into blood, Rev 16:4. Blood had been poured out in such abundance that it seemed to mingle with the very water that they drank. This was a recompense for their having, in those very regions, poured out so much blood in persecuting the saints and prophets - the pious private members of the church, and the public teachers of religion.

For they are worthy - That is, they deserve this; or this is a just recompense for their sins. It is not intended that those who would thus suffer had been individually guilty of this, or that this was properly a punishment on them; but it is meant that in those countries there had been bloody persecutions, and that this was a fit recompense for what had there occurred.

Poole: Rev 16:1 - -- Rev 16:1 The seven angels are commanded to pour out their vials on the earth. Rev 16:2-14 Great plagues follow thereupon. Rev 16:15-21 Christ ...

Rev 16:1 The seven angels are commanded to pour out their

vials on the earth.

Rev 16:2-14 Great plagues follow thereupon.

Rev 16:15-21 Christ cometh suddenly as a thief: blessed are they

that watch.

Chapter Summary

God having showed unto his servant John in the vision of the first six seals, the fate of the church under the pagan emperors of Rome, Rev 5:1-6:17 , and its fate under antichrist, in the vision of the six first trumpets, under the seventh seal, Rev 8:1-9:21 , and diverted him by the vision of the little book opened, Rev 10:1-11 , and by the contents of it, Rev 12:1-14:20 , and instructed him concerning the affairs of the church during all the time of the reign of the dragon, and antichrist, who was the image of the dragon, comes now to instruct him particularly how and by what means he would ruin antichrist, and restore peace to his church.

And I heard a great voice out of the temple either out of the church triumphant, Christ, the Head of it, commanding the executioners of his justice to go and do their office; or out of the church militant, by their prayers soliciting God to execute vengeance upon the beast. All the beast’ s territories, or the several parts of his kingdom, are expressed in this chapter, under the notions of the earth, the sea, the rivers and fountains, the sun, and the seat of the beast. The first command to the executioners of God’ s justice, is, to pour out his wrath on the earth. By the earth; Pareus understands some parts of the earth; others, the common people; others, the Roman empire; but others, considering the earth as the firmest part of the universe, say, that by the earth is meant the popish clergy, the basis of the papacy; and I am very much inclined to judge that the most probable sense of it, not only because there is little of heaven in them, and their whole frame and model is the product of earthly policy, but because experience hath told us that the pope here received his first wound, in the diminution of their power and authority, and a contempt of them. God hath used many instruments to pour out this vial, even so many (whether princes or ministers) as he hath made use of to root out monasteries and abbeys, and to expose mass priests to scorn and contempt. Mr. Mede seemeth to be of another mind, thinking, that by earth is meant the commonalty of the people, whose defection from the pope was his first plague: but that which is to be understood by the earth, being the affected part of antichrist, I cannot agree with that learned man; for though the beast suffered by the defection of the commonalty, yet I cannot see how those that made the defection suffered at all by it.

Poole: Rev 16:2 - -- Here is a plain allusion to the plagues which God brought upon Pharaoh king of Egypt for his oppression of his ancient Israel; God hereby showing us...

Here is a plain allusion to the plagues which God brought upon Pharaoh king of Egypt for his oppression of his ancient Israel; God hereby showing us, that he would deal by this Romish beast for his persecutions of his gospel churches, as he dealt by Pharaoh: as he turned the Egyptian rivers into blood, so as the fish died, and the waters stunk, Exo 7:20,21 , and as he plagued the Egyptians with boils and blains, Exo 9:9 ; so he would plague the papacy by proportionable judgments, until, as Pharaoh with his whole party was at last drowned in the Red Sea, so all the antichristian party shall be rooted out. Here are two of the Egyptian plagues mentioned, but this vision begins with the sixth of the Egyptian plagues, viz. that of boils breaking out in blains. What is meant by this

grievous sore I must profess myself not to understand, but think Dr. More speaks very probably, interpreting it of trouble and vexation, which the popish party should have upon the first prospect of their kingdom’ s going down; it being of the nature of sores to vex and disturb those that are affected with them, so as they are very uneasy so long as they are affected with them. And, indeed, I find many interpreters agree in this notion.

Poole: Rev 16:3 - -- This answered the first plague upon Pharaoh, Exo 7:20 , All the waters that were in the river were turned to blood; and the fish that was in the ri...

This answered the first plague upon Pharaoh, Exo 7:20 , All the waters that were in the river were turned to blood; and the fish that was in the river died. By the sea here Dr. More understands the jurisdiction and dominion of the papacy, wherein he agrees with Mr. Mede. I rather agree with those who understand the whole system of the popish religion; their rites and ceremonies, their doctrines of indulgences and purgatory, &c. God showeth his prophet, and instructeth us, that he will bring the papacy to ruin:

1. By bringing his clergy (which are the earth upon which he stands) into scorn and contempt; discovering their frauds and cheats.

2. By discovering the folly and vanity of their pompous and theatrical religion, consisting only in vain shows, and idle rites and ceremonies, without any regard to that religion which is spiritual, and pure, and undefiled before God; discovering the cheats of their confessions and absolutions, their masses, pardons, and indulgences; making them appear to be not only idle, but pernicious and damnable; so as Christians could not live in the communion of their church, but it must be damnable to those who keep in the communion of it.

Poole: Rev 16:4 - -- Mr. Mede and Dr. More both agree in interpreting this of the Jesuits and other popish emissaries, and the laws made for the execution of them in Eng...

Mr. Mede and Dr. More both agree in interpreting this of the Jesuits and other popish emissaries, and the laws made for the execution of them in England in the time of Queen Elizabeth, not excluding those civil powers which are the upholders and maintainers of antichrist, as the Spaniard, who also within these last hundred years hath had blood enough given him to drink, both in 1588, and in the Low Countries. It seemeth a little hard to interpret a prophecy relating to the whole church, by what is done in so small a part of it. We know in what credit these emissaries are at this day, both in the empire, and in Spain, and in France, and Venice, from whence they sometime were expelled. We have, indeed, laws against them in England, but principally relating to those of them who, being native subjects of England, have apostatized. So as I had rather think this vial is not yet poured out, or that interpreters mistake the meaning of these

rivers and fountains than agree with them in that interpretation of this prophecy. I am much disposed to believe that we are not further than the pouring out of the second vial. God, indeed, hath made the Romish clergy contemptible enough, and hath vexed and enraged them sufficiently. He hath also made their scenical religion as contemptible to, and justly abhorred by, a great part of the Christian world; but how far he hath proceeded further to the ruin of antichrist, I do not understand.

Poole: Rev 16:5 - -- This and the two following verses do but express the honour and glory that shall be given unto God, when he shall have accomplished his great work i...

This and the two following verses do but express the honour and glory that shall be given unto God, when he shall have accomplished his great work in destroying those who feed, and uphold, and maintain the beast, partly by those instruments he shall use in that work, expressed here by

the angel of the waters partly from others.

Thou art righteous. O Lord, which art, and wast, and shalt be, because thou hast judged thus acknowledging the Lord’ s justice and righteousness in such destruction.

Poole: Rev 16:6 - -- Because of their persecutions of, and cruelty towards, God’ s faithful ministers and people, which rendered the spilling of their blood but a c...

Because of their persecutions of, and cruelty towards, God’ s faithful ministers and people, which rendered the spilling of their blood but a condign punishment suited to their sin.

PBC: Rev 16:1 - -- Since the glory of God filled the temple until none could enter, this must be the voice of God who is the only one in the temple. He gave the order fo...

Since the glory of God filled the temple until none could enter, this must be the voice of God who is the only one in the temple. He gave the order for the seven angels to pour out the vials of wrath of God upon the earth.— Eld. Charles Taylor

PBC: Rev 16:2 - -- Re 16:2 And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the ...

Re 16:2 And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

In Re 14:1-20, we interpreted the mark of the beast as being those Jews whose minds had been captured by the works of Satan. We learned of their torment, " And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name." {Re 14:9-11} We interpreted the image of the beast as being in direct conflict to the image of Christ. The mark of identification was received in the forehead (mind) and in the hand (works). As the first angel poured out his vial upon these men, " there fell a noisome[1] and grievous sore" upon them.

We are again faced with language which is very figurative. Instead of repenting of their evil deeds, they became more and more corrupt and vile both in mannerism and thinking. Truly the mark of the beast was taking over their lives.— Eld. Charles Taylor

[1] kakos, apparently a primary word; worthless.

PBC: Rev 16:3 - -- Re 16:3 And 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. This ...

Re 16:3 And 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.

This verse is the second cycle of Re 8:8. In that passage a great mountain burning with fire was cast into the sea: and the third part of the sea became blood. We find the source of that blood is that of a dead man. The mountain of the Law of Re 8:8 brings about the death of these rebellious Jews. The waters of that sea cast up its dirt and mire. God’s wrath is being poured out on these who had rejected their Messiah (husband). God rejects now these who had rejected Him. Their kingdom was desolate around them.— Eld. Charles Taylor

PBC: Rev 16:4 - -- Re 16:4 And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. Here we find the same language as fou...

Re 16:4 And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.

Here we find the same language as found in Exodus, " I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood... and the Egyptians shall loathe to drink of the water of the river." {Ex 7:17-18}

We have already spoken of the aqueduct[1] at Re 8:1-13 which brought water into Jerusalem being stopped. We also spoke of the great slaughter which took place as the armies of Rome, led by Titus, slew such great numbers that their blood ran like water. This certainly polluted the water until there was great drought and many more died because of famine and drought. Re 8:8-9, has shown us the first cycle of this vision. The Bible speaks often of seas as people. {Isa 57:20; 60:5; Da 7:2-3; Zec 14:8-9} Quote from chapter 8, "There were three parts of the temple: the outer area where the people gathered, the central section where the animals were sacrificed, and the inner part which was the Holy of Holies. The Roman army fought and gained ground to the innermost part, this was the point to which the people inside had retreated. Here utter destruction took place and the people in this third part[2] died. This figurative language used in Re 8:1-13, and in this chapter 16 applies to the lives lost in this part of the temple."— Eld. Charles Taylor

[1] Please see explanation of Re 8:11 See PB: Re 8:10

[2] Re 8:9. Again, remember this is written in figurative language. It refers to the great bloodshed which was in Jerusalem.

PBC: Rev 16:5 - -- This angel over the waters could only declare the judgment of God to be righteous. We are reminded of Paul’s remarks in the Roman letter, " Nay but,...

This angel over the waters could only declare the judgment of God to be righteous. We are reminded of Paul’s remarks in the Roman letter, " Nay but, O man, who art thou that repliest against God?" {Ro 9:20} —Eld. Charles Taylor

PBC: Rev 16:6 - -- The blood[1] of the saints and prophets was required of Jerusalem.— Eld. Charles Taylor [1] Mt 23:35 That upon you may come all the righteous blood...

The blood[1] of the saints and prophets was required of Jerusalem.— Eld. Charles Taylor

[1] Mt 23:35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. (These are the words of Jesus to Jerusalem.)

Haydock: Rev 16:1 - -- I heard a great voice. Bossuet explains the pouring out of the seven vials in this manner. The five first he supposes to have taken place under the...

I heard a great voice. Bossuet explains the pouring out of the seven vials in this manner. The five first he supposes to have taken place under the reign of Valerian and Gallien; the sixth he supposes to have been poured out during the reigns of Valerian, Dioclesian, and Julian; and the seventh under Honorius and the Alani. (Bossuet) ---

All commentators, however, seem to agree that the great city mentioned in the 19th verse, is to be understood of Rome, and that the plagues which are here foretold, are denounced against her. (Calmet, Pastorini, &c.) ---

Go and pour out the seven vials, &c. According to the exposition followed by the bishop of Meaux, all these seven vials are already past, being punishments and judgments exercised against the heathen emperors, from the time of Valerian even to the time of Julian, at whose death it might be said, (ver. 17) it is done. Idolatry is destroyed, as to its public worship. Here in particular, by the drying up of the Euphrates, and by the armies of the East, these interpreters understand those of the Persians, who first gave the great shock to the empire in Valerian's time, and by whom afterwards Julian the apostate was defeated, and killed. By the great Babylon they also understand idolatrous Rome; and by the islands and mountains sunk by earthquakes, they understand the destruction of divers kingdoms. According to another interpretation, (which is very common) all these judgments are to come before the end of the world; and will be in a manner literally executed about antichrist's time. At the first vial, men shall be struck with ulcers and wounds, not unlike to the sixth plague of Egypt. At the second and third vial, the sea and fountains shall be turned into blood, as in Egypt. At the fourth vial shall be excessive scorching heats, tormenting men, and burning every thing for their use. At the fifth vial darkness, like that of Egypt. At the sixth vial, (ver. 12.) the Euphrates dried up, to open a passage for the armies from the East, to come and join the forces of antichrist. And the three unclean spirits like frogs, may signify devils sent by the dragon, or chief of the devils, to excite the wicked to all manner of unclean abominations. They are here said to be gathered together in a place called Armagedon, perhaps with an allusion to Mageddon, in the tribe of Manasses, where the two kings of Israel, Ochozias and Josias, perished. (4 Kings ix. 21.) And they are brought in only to signify a place of great destruction. See also Zacharias xii. 11. At the seventh vial, a voice, it is done, i.e. the reign of the wicked in general, and of antichrist, is at an end. (Witham)

Haydock: Rev 16:2 - -- And the first. From hence it appears that the first vial was poured out indiscriminately upon the good equally with the wicked. But behold the diff...

And the first. From hence it appears that the first vial was poured out indiscriminately upon the good equally with the wicked. But behold the different consequences that follow: those that have the mark of the beast are afflicted with a sore and grievous wound, which is said in allusion to the madness, fury, and despair with which the wicked were afflicted, whilst St. John's omitting to say any thing of the just, shews that they bore it with resignation and joy. (Calmet)

Haydock: Rev 16:3 - -- And the second. On pouring out the vial follows the divine judgment. There appears blood, like that of a dead man. This passage, Pastorini is of o...

And the second. On pouring out the vial follows the divine judgment. There appears blood, like that of a dead man. This passage, Pastorini is of opinion alludes to the Arian heresy, which, like blood, flowed in vigorous circulation whilst in health and strength, gradually retarded its motion, as in a dying man, and was at last totally lost and stopped, like the circulation in a dead man. Hence every living soul died in the sea. (Pastorini) ---

Calmet interprets it as a prediction of the calamities which befell the Roman empire, during the invasion of the Persians on the east, and the Goths and other barbarous nations on the west.

Haydock: Rev 16:4 - -- Upon the rivers. That is, on the Roman provinces in Italy, and Rome itself. This is the last stroke employed by the Almighty for the total destruct...

Upon the rivers. That is, on the Roman provinces in Italy, and Rome itself. This is the last stroke employed by the Almighty for the total destruction of Rome. The divine judgment being executed, the Angel of the waters, that is, the Angel that presided over the Roman states, cries out, (ver. 5. 6.) thou art just, &c. (Pastorini)

Gill: Rev 16:1 - -- And I heard a great voice out of the temple,.... The church, which in the preceding chapter is said to be opened; this was either the voice of God, wh...

And I heard a great voice out of the temple,.... The church, which in the preceding chapter is said to be opened; this was either the voice of God, whose temple the church is, and where he dwells, and who, has power over these plagues, Rev 16:9 and who, when he is about to bring judgments on the earth, is said to roar out of Zion, Rev 16:16 or of Christ, who is always in the midst of his church and people, and whose voice is as the voice of many waters; see Rev 16:15 or it may be of one of the four living creatures, the ministers of the word, in and by whom Christ often speaks; and the rather, since one of these gave the seven angels the golden vials of the wrath of God, they are now bid to pour out.

Saying to the seven angels, go your ways and pour out the vials of the wrath of God upon the earth; for though these angels had the seven last plagues to inflict, and the seven vials of God's wrath to pour out, and were in a readiness to do it, yet they did not move without an order, which is here given them; and they are bid to go their ways, from the temple, the church, where they were, and of which they were members, to the several parts of the antichristian empire; and there pour out all the wrath and vengeance of God upon his enemies, and theirs, and leave nothing behind, but give them the dregs of every cup of his fury: the earth here is to be taken in a larger sense than in the following verse, and includes the land and sea, the fountains and rivers, and even the ambient air, and also the sun in the firmament, as the pouring out of these vials upon them show; and designs the whole apostate church, consisting of earthly men, all the inhabitants of the earth, that worship the beast. The Alexandrian copy, the Vulgate Latin, Syriac, and Arabic versions, and the Complutensian edition, read, "the seven vials of the wrath of God"; these seven vials are not contemporary, much less the same with the seven trumpets; there is indeed a likeness between them in some things, especially in the first four; for as the first four trumpets affect the earth, the sea, the fountains, and rivers of water, and the sun, so the first four vials are poured out on the same, and that in the same order; first on the earth, and then on the sea, &c. and which will give some light, and be a direction to observe the several parts of the antichristian empire, which will suffer by these vials, and the in which their ruin will proceed; and as the trumpets were so many gradual steps to the ruin of the Roman empire, eastern and western, when become Christian, so these vials are so many gradual steps to, and which issue in the ruin of, both the eastern and western antichrist; though they do not respect the same things, nor the same times: the trumpets respect the Roman empire as Christian, under the government of emperors, after the downfall of Paganism in it; and the vials respect the antichristian powers in their several branches, under the pope and Turk. Antichrist did not appear until the fifth trumpet sounded, whereas the first vial is poured out upon his followers and worshippers, Rev 16:2 from whence it is a clear point, that the first trumpet and the first vial cannot be contemporary; and the same judgment may be made of the rest: and it may be further observed, that these vials are only poured out on the enemies of God and of Christ, and of his church and people; for no wrath can be poured out upon the saints, not the least drop of it can fall upon them; this would not be consistent with God's everlasting love to them, with the satisfaction of Christ made for them, nor with the blessings of justification, pardon, adoption, &c. bestowed on them; not but that they may meet with trouble in the of these vials, through the wars that will be in the world, and through the struggles of the beast of Rome, especially its last, which will be the hour of temptation, and that time of trouble than which never was the like; yet all will work for, and issue in their good, and they will rejoice in God's righteous judgments; the blow will be upon antichrist, the vengeance of God will fall upon those that have the mark of the beast, and the worshippers of his image, upon the seat of the beast, even upon Babylon, and the whole Romish jurisdiction, as appears from Rev 16:2 and also upon the Turkish empire, and all the nations engaged in the interest of both pope and Turk, Rev 16:12 and it is easy to observe, that there is in many of these vials an allusion to the plagues of Egypt; in the first, Rev 16:2 to the plague of boils, Exo 9:8 in the second and third, Rev 16:3 to that of turning the waters of Egypt into blood, Exo 7:19 in the fourth, Rev 16:10 to the darkness that was over all the land of Egypt, Exo 10:21 and in the fifth there is a manifest reference to the frogs that distressed the Egyptians, Exo 8:5 and in the seventh, to the plague of hail, Exo 9:23 and they have much the same effect, even the hardening of those on whom they fall, being far from being brought to repentance by them, Rev 16:9 and this confirms the application of the vials to the destruction of Rome, which is spiritually called Egypt, Rev 11:8 and may assure that they will issue in the ruin of antichrist, and in the salvation of God's people, as the plagues of Egypt did in the destruction of Pharaoh, and in the deliverance of the children of Israel; and may also lead us to conclude, that there will be a like quick execution of the one as of the other; for as the plagues of Egypt came very quick one after another, so it seems as if the pouring out of these vials would be in like manner; the angels receive them together, and have their orders at the same time; and they go forth immediately, one after another, if not together, to the respective parts where they are to pour them forth, and which they do directly; see Rev 16:8. Moreover, these vials will affect antichrist both with respect to his civil and ecclesiastic capacity, or both in temporals and spirituals, and, both antichrists, eastern and western: whether they are begun to be poured out or not, is a question. I am ready to think they are not, because they seem to me to refer to the seventh trumpet, which as yet has not sounded, and are the same with the wrath of God, and the time of the judging the dead, or avenging the blood of the saints, which will be come when that sounds, Rev 11:18. Besides, the outer court is not entirely given to the Gentiles, nor the witnesses slain, which must be before this time of wrath upon antichrist; not but that there has been some manifest marks of the divine displeasure upon the whore of Rome, and she has been sinking ever since the Reformation, at which time some begin these vials, or before; and she is reduced to a low estate; yet I think not to such a degree as these vials express.

Gill: Rev 16:2 - -- And the first went,.... The Arabic and Ethiopic versions read, "the first angel", and who undoubtedly is meant, who readily and cheerfully obeyed the ...

And the first went,.... The Arabic and Ethiopic versions read, "the first angel", and who undoubtedly is meant, who readily and cheerfully obeyed the orders given him, as did the rest; by this angel cannot be meant Pope Adrian, as Lyra, a Popish interpreter, imagines; for a pope would never hurt the worshippers of the beast, as this angel does; rather some Christian Protestant prince or magistrate is designed, and Brightman applies it to Queen Elizabeth; though a set of kings and princes yet to come seem to be intended:

and poured out his vial upon the earth; not upon the whole earth, and the inhabitants of it; not upon the temple or church of God, and the worshippers in it, which are measured, hid, and protected; nor upon the Roman Pagan empire, which was destroyed under the sixth seal, and which never had any worshippers of the beast and his image in it, for then he was not risen; nor upon the whole apostate church, only a part of it: some think the meaner and vulgar sort of Papists are meant, who were reformed by the Waldenses, Wycliff, Huss, and others before Luther; but rather the antichristian powers on the continent are designed, and particularly Germany; for as the first trumpet affected the earth, Rev 8:7 and brought the Goths into Germany, and other inland countries on the continent; so this first vial affects the earth, and brings distress upon the Popish party in the same place: and this respects not the Reformation by Luther, as some have thought, nor the wars of the Turks here in the last age; though were it not for some things unfulfilled, which are to precede these vials, one would be tempted to think that this vial was now pouring out upon the empire; but I rather think this refers to a time of distress yet to come on those parts, and which will issue in a reformation from Popery again; for it should be observed, and it may be observed once for all, that though these vials are so many plagues upon antichrist, they are each of them so many steps to the advancement of Christ's kingdom and glory:

and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image; that is, who were professors of the Popish religion, and adherents of the pope of Rome in those parts; see Rev 13:15 who will only feel the effects of this vial, and that by a noisome and grievous sore falling on them, in allusion to the plague of boils in Egypt, Exo 9:8 by which may be meant, either literally something external, but not the plague in Dioclesian's time, for then the beast was not risen; and there were none that could have his mark or worship his image: some have thought the French disease is intended, which first appeared in the world in 1490, among the Papists, as a just judgment upon them for the horrible and unnatural lusts and uncleanness of the Romish clergy; and others understand it of a very great heat, which will be before the burning of the world, and will raise blisters and boils upon men: or rather this may design something internal, either the remorse of their consciences, reflections on their past practices, and black despair and horror of mind; and their madness, wrath, and fury, their malice and envy at the success of the preachers of the Gospel, and of Protestant states and princes against them; see Deu 28:27. Moreover, their secret and wicked practices, both in political and ecclesiastical affairs, will be discovered, and they will appear with boils and blotches upon them all over, which will render them odious to the people, and be the means of a general reformation. Mr. Daubuz thinks the curse of wickedness in the ninth and tenth centuries, after the invocation of saints and angels, and the worship of images were settled, is meant.

Gill: Rev 16:3 - -- And the second angel poured out his vial upon the sea,.... Not literally; and so does not design the stagnation of it, which it is thought will be bef...

And the second angel poured out his vial upon the sea,.... Not literally; and so does not design the stagnation of it, which it is thought will be before the general conflagration; see Amo 7:4 nor is it to be understood of the sea of this world, and the men of it, who are like a troubled sea; but rather of Popish doctrines and councils, which are a sea of errors, and will now be confuted and put an end to. Brightman applies it to the council of Trent, and makes this angel to be Chemnitius, a German divine, who wrote a confutation of it; but as the sea is a collection of many waters, and many waters in this book signify the people and nations under the Romish yoke, sea here may design the whole jurisdiction of Rome, or mystical Babylon; see Jer 51:36 and particularly its maritime powers, Spain and Portugal: and as the second trumpet affected the sea, Rev 8:8 and brought the Vandals into Spain and Portugal, so this second vial affects the sea, and brings great wars, slaughter, and bloodshed into these parts, when they also will be reformed from Popery:

and it became as the blood of a dead man; thick, clotted together, and putrid, and so never to be returned to their former state:

and every living soul died in the sea: those, that are not reformed will either die by the sword, or fly into other parts; for there will be no comfortable living for the Popish party in those countries where now they live in power, ease, and affluence. This, and the following vial, are referred by Mr. Daubuz, the one to the first crusades, or holy wars, for the regaining of the holy land, and the other to the latter of them.

Gill: Rev 16:4 - -- And the third angel poured his vial upon the rivers and fountains of waters,.... Which also is not to be literally understood of a stagnation of them,...

And the third angel poured his vial upon the rivers and fountains of waters,.... Which also is not to be literally understood of a stagnation of them, before the burning of the world; nor of the destruction of Popish fleets and navies, such as the Spanish armada in 1588, and others since; but rather of Popish writings, of the most learned and subtle men among them, who like rivers and fountains, which supply and fill the sea, support and keep up the Romish jurisdiction and hierarchy; and of the confutation of them by Protestant writers; and of the utter destruction of their principal orders, and chief men among them, as cardinals, archbishops, bishops, priests, Jesuits, &c. though it seems chiefly to design the places near to Rome, such as Italy and Savoy; for as the third trumpet affects the rivers and fountains, Rev 8:10 and brings in the Huns into Italy, and issued in the destruction of the empire; so the third vial affects the same, and brings terrible wars, and great effusion of blood, where so much of the blood of the saints have been shed: hence it follows, and they became blood; these countries will be covered with blood, and a reformation will ensue upon it; the allusion is to Exo 7:19.

Gill: Rev 16:5 - -- And I heard the angel of the waters say,.... So we read in Jewish writings t of an angel that was שרא דימא, "the prince of the sea", and of ang...

And I heard the angel of the waters say,.... So we read in Jewish writings t of an angel that was שרא דימא, "the prince of the sea", and of angels that were over the waters, and others over fire u; though here is designed not one of the מלאכי מים "angels of the water", that presided ove the waters, as another over fire; See Gill on Rev 14:18, but the third angel that poured out his vial upon the waters; when he had so done, he said as follows. Dr. Lightfoot thinks, and that not without reason, that since these angels appeared in the garb of priests, Rev 15:6 and since there was a priest appointed to take care of the wells, and fountains, and ditches about Jerusalem, that the people might have water at the feasts w, there is an allusion to him; and certain it is that there was such an officer; there was one Nechoniah, who was over the fountains and ditches x; and in the same office was Nicodemon ben Gorion y, thought to be the Nicodemus mentioned in the New Testament.

Thou art righteous, O Lord, which art, and wast, and shall be: which may be understood either of God the Father, who had power over these plagues, Rev 16:9 and sent them; or of the Lord Jesus Christ, who is Lord of all, and is righteous in all his ways and works, in all his judgments on antichrist, and is the eternal "I AM", which is, and was, and shall be; see Rev 1:8. The Alexandrian copy, and most others, and the Vulgate Latin and Syriac versions, read "holy", instead of "shalt be"; for the purity and holiness of Christ will be seen in the judgments which he will exercise, as follows:

because thou hast judged thus; or "these things"; or "them", as the Ethiopic version reads; that is, has brought these judgments upon the men signified by rivers and fountains, and made great havoc and slaughter of them, expressed by their becoming blood; the justice of which appears from the following reason.

Gill: Rev 16:6 - -- For they have shed the blood of saints and prophets,.... Which shows that rivers and fountains cannot be literally understood, but men are designed, w...

For they have shed the blood of saints and prophets,.... Which shows that rivers and fountains cannot be literally understood, but men are designed, wicked and bloody men; and it is notorious to all, how much of the blood of the saints, of the preachers of the Gospel, of the prophets and witnesses, have been shed in Italy, Savoy, and other places near Rome, as well as in Rome itself; see Rev 17:6.

And thou hast given them blood to drink; sent the sword among them, making great slaughter and devastation; see Isa 49:26

for they are worthy; or deserving, to have their blood shed by the law of retaliation.

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Commentary -- Verse Notes / Footnotes

NET Notes: Rev 16:1 Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

NET Notes: Rev 16:2 Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and w...

NET Notes: Rev 16:3 Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

NET Notes: Rev 16:4 Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

NET Notes: Rev 16:5 Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

NET Notes: Rev 16:6 Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

Geneva Bible: Rev 16:1 And ( 1 ) 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....

Geneva Bible: Rev 16:2 ( 2 ) And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the ( 3 ) mark of ...

Geneva Bible: Rev 16:3 ( 4 ) And the second angel poured out his vial upon the sea; and it ( a ) became as the blood of a dead [man]: and every living soul died in the sea. ...

Geneva Bible: Rev 16:4 ( 5 ) And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. ( 5 ) The story of the third angel stri...

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Commentary -- Verse Range Notes

TSK Synopsis: Rev 16:1-21 - --1 The angels pour out their vials of wrath.6 The plagues that follow.15 Christ comes as a thief. Blessed are they that watch.

MHCC: Rev 16:1-7 - --We are to pray that the will of God may be done on earth as it is done in heaven. Here is a succession of terrible judgments of Providence; and there ...

Matthew Henry: Rev 16:1-7 - -- We had in the foregoing chapter the great and solemn preparation that was made for the pouring out of the vials; now we have the performance of that...

Barclay: Rev 16:1-11 - --The voice from the temple is the voice of God who is despatching his angelic messengers with their terrors upon men. The first terror is a plague of m...

Constable: Rev 4:1--22:6 - --III. THE REVELATION OF THE FUTURE 4:1--22:5 John recorded the rest of this book to reveal those aspects of the f...

Constable: Rev 16:1-21 - --J. The seven bowl judgments ch. 16 John revealed the outpouring of the bowls to enable his readers to un...

Constable: Rev 16:1 - --1. The commencement of the bowl judgments 16:1 The voice John heard was evidently God's (cf. 15:...

Constable: Rev 16:2 - --2. The first bowl 16:2 The first four trumpet judgments fall on man's environment rather than on...

Constable: Rev 16:3 - --3. The second bowl 16:3 This judgment resulted in the destruction of all sea life, not just one-...

Constable: Rev 16:4 - --4. The third bowl 16:4 All the fresh water sources (springs, rivers, lakes, etc.) become blood i...

Constable: Rev 16:5-7 - --5. Ascriptions of angelic and martyr praise 16:5-7 John heard praise of God in heaven that interrupted his narration of the outpouring of the bowls of...

College: Rev 16:1-21 - -- REVELATION 16 1 Then I heard a loud voice from the temple saying to the seven angels, "Go, pour out the seven bowls of God's wrath on the earth." ...

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Introduction / Outline

Robertson: Revelation (Book Introduction) THE REVELATION OF JOHN ABOUT a.d. 95 By Way of Introduction Difficulty in the Problem Perhaps no single book in the New Testament presents so ...

JFB: Revelation (Book Introduction) AUTHENTICITY.--The author calls himself John (Rev 1:1, Rev 1:4, Rev 1:9; Rev 2:8). JUSTIN MARTYR [Dialogue with Trypho, p. 308] (A.D. 139-161) quotes ...

JFB: Revelation (Outline) TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOL...

TSK: Revelation (Book Introduction) The obscurity of this prophecy, which has been urged against its genuineness, necessarily results from the highly figurative and symbolical language i...

TSK: Revelation 16 (Chapter Introduction) Overview Rev 16:1, The angels pour out their vials of wrath; Rev 16:6, The plagues that follow; Rev 16:15, Christ comes as a thief. Blessed are t...

Poole: Revelation 16 (Chapter Introduction) CHAPTER 16

MHCC: Revelation (Book Introduction) The Book of the Revelation of St. John consists of two principal divisions. 1. Relates to " the things which are," that is, the then present state of...

MHCC: Revelation 16 (Chapter Introduction) (Rev 16:1-7) The first vial is poured out on the earth, the second on the sea, the third on the rivers and fountains. (Rev 16:8-11) The fourth on the...

Matthew Henry: Revelation (Book Introduction) An Exposition, with Practical Observations, of The Revelation of St. John the Divine It ought to be no prejudice to the credit and authority of this b...

Matthew Henry: Revelation 16 (Chapter Introduction) In this chapter we have an account of the pouring forth of these vials that were filled with the wrath of God. They were poured out upon the whole ...

Barclay: Revelation (Book Introduction) INTRODUCTION TO THE REVELATION OF JOHN The Strange Book When a student of the New Testament embarks upon the study of the Revelation he feels him...

Barclay: Revelation 16 (Chapter Introduction) The Seven Bowls Of The Wrath Of God (Rev_16:1-21) It will be better to read through the whole chapter before we study it in detail, 16:1-21 1 And I ...

Constable: Revelation (Book Introduction) Introduction Historical background The opening verses of the book state that "John" wr...

Constable: Revelation (Outline) Outline I. The preparation of the prophet ch. 1 A. The prologue of the book 1:1-8 ...

Constable: Revelation Revelation Bibliography Abbott-Smith, George. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & ...

Haydock: Revelation (Book Introduction) THE APOCALYPSE OF ST. JOHN, THE APOSTLE. INTRODUCTION. Though some in the first ages [centuries] doubted whether this book was canonical, and ...

Gill: Revelation (Book Introduction) INTRODUCTION TO REVELATION That this book was written by the Apostle and Evangelist John, is clear not only from the express mention of his name, a...

Gill: Revelation 16 (Chapter Introduction) INTRODUCTION TO REVELATION 16 This chapter gives an account of the pouring out of the seven vials by the angels; their orders for it are in Rev 16:...

College: Revelation (Book Introduction) PREFACE This commentary on the Revelation of John has been prepared for general readers of the Bible who desire to deepen their understanding of God'...

College: Revelation (Outline) OUTLINE I. PROLOGUE - 1:1-20 A. Introduction to the Prophecy - 1:1-3 B. Sender - 1:4a C. Recipients - 1:4b D. Prescript - 1:4c-5a E. ...

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