Rev 14:10-11, 16:17-21, 17:9, 16 | Barnes | STEP | Verse 10. The same shall drink of the wine of the wrath of God . . The "wine of the wrath of God" is the cup in the hand of the Lord, which when drunk makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die. See the sentiment here expressed illustrated in . Which is poured out without mixture . Without being diluted with water; that is, in its full strength. In other words, there would be no mitigation of the punishment. Into the cup of his indignation . The cup held in his hand and given them to drink. This is expressive of his indignation, as it causes them to reel and fall. The sentiment here is substantially the same, though in another form, as that which is expressed in . . And he shall be tormented . Shall be punished in a manner that would be well represented by being burned with fire and brimstone. On the meaning of this word, , . Compare also . The word commonly denotes severe torture. With fire and brimstone . As if with burning sulphur. , seq. Compare . The imagery is taken from the destruction of Sodom and Gomorrah, . The common representation of the punishment of the wicked is, that it will be in the manner here represented, . Compare ; . In the presence of the holy angels . This may mean either (a) that the angels will be present at their condemnation, ( ,) or (b) that the punishment will be actually witnessed by the angels-- as it is most probable it will be. Compare . And in the presence of the Lamb . The Lamb of God--the final Judge. This also may mean either that the condemnation will occur in his presence, or that the punishment will be under his eye. Both of these things will be true in regard to him; and it will be no small aggravation of the punishment of the wicked that it will occur in the very presence of their slighted and rejected Saviour. (a) "drink of the wine" (b) "fire and brimstone"

Revelation of John 14:10-11

Verse 10. The same shall drink of the wine of the wrath of God. Rev 14:8. The "wine of the wrath of God" is the cup in the hand of the Lord, which when drunk makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die. See the sentiment here expressed illustrated in Isa 51:17.

Which is poured out without mixture. Without being diluted with water; that is, in its full strength. In other words, there would be no mitigation of the punishment.

Into the cup of his indignation. The cup held in his hand and given them to drink. This is expressive of his indignation, as it causes them to reel and fall. The sentiment here is substantially the same, though in another form, as that which is expressed in 2Thes 2:12. 2Thes 2:12.

And he shall be tormented. Shall be punished in a manner that would be well represented by being burned with fire and brimstone. On the meaning of this word, Rev 9:5, Rev 11:10. Compare also Rev 18:7,10,15, 20:10, Mt 8:29 Mk 5:7, Lk 8:28. The word commonly denotes severe torture.

With fire and brimstone. As if with burning sulphur. Lk 17:28, seq. Compare Ps 11:6, Job 18:15 Isa 30:33, Eze 38:22. The imagery is taken from the destruction of Sodom and Gomorrah, Gen 19:24. The common representation of the punishment of the wicked is, that it will be in the manner here represented, Mt 5:22, 13:42, 18:9, 25:41, Mk 9:44-48, 2Pet 3:7, Jude 1:7 Rev 20:14. Compare Mt 5:22; Mk 9:44.

In the presence of the holy angels. This may mean either

(a) that the angels will be present at their condemnation, (Mt 25:31,) or

(b) that the punishment will be actually witnessed by the angels-- as it is most probable it will be. Compare Isa 66:24, Lk 16:23-26.

And in the presence of the Lamb. The Lamb of God--the final Judge. This also may mean either that the condemnation will occur in his presence, or that the punishment will be under his eye. Both of these things will be true in regard to him; and it will be no small aggravation of the punishment of the wicked that it will occur in the very presence of their slighted and rejected Saviour.

(a) "drink of the wine" Ps 75:8 (b) "fire and brimstone" Rev 19:20 Verse 11. And the smoke of their torment. The smoke proceeding from their place of torment. This language is probably derived from the account of the destruction of Sodom and Gomorrah, Gen 19:28: "And he [Abraham] looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace." The destruction of these cities is regarded as an emblem of the destruction of the wicked, and the smoke that ascended from them as a representation of that which ascends from the place where the wicked suffer for ever. Jude 1:7.

Ascendeth up. Continually rises from that world of woe.

For ever and ever. Jude 1:7. This does not indeed affirm that their individual sufferings would be eternal--since it is only a declaration that "the smoke of their torment ascends;" but it is such language as would be used on the supposition that they would suffer for ever, and as can be explained only on that supposition. It implies that their torments continued, and were the cause of that ascending smoke; that is, that they were tormented while it ascended, and as this is declared to be "for ever and ever," it implies that the sufferings of the wicked will be eternal: and this is such language as would not and could not have been used in a revelation from God, unless the punishment of the wicked is eternal. Compare Mt 25:46.

And they have no rest day nor night. "Day and night" include all time; and hence the phrase is used to denote perpetuity--always. The meaning here is, that they never have any rest--any interval of pain. This is stated as a circumstance strongly expressive of the severity of their torment, Here, rest comes to the sufferer. The prisoner in his cell lies down on his bed, though hard, and sleeps; the over-worked slave has also intervals of sleep; the eyes of the mourner are locked in repose, and for moments, if not hours, he forgets his sorrows; no pain that we endure on earth can be so certain and prolonged that nature will not, sooner or later, find the luxury of sleep, or will find rest in the grave. But it will be one of the bitterest ingredients in the cup of woe, in the world of despair, that this luxury will be denied for ever, and that they who enter that gloomy prison sleep no more; never know the respite of a moment-- never even lose the consciousness of their heavy doom. Oh, how different from the condition of sufferers here! And oh, how sad and strange that any of our race will persevere in sin, and go down to those unmitigated and unending sorrows!

Who worship the beast and his image. Rev 13:4,15.

And whosoever receiveth the mark of his name. Rev 13:17. The meaning here is, that such worshippers will receive the punishment which other idolaters and sinners do. No exception will be made in favour of an idolater, though he worships idols under the forms of an abused Christianity; none will be made in favour of a sinner because he practised iniquity under the garb of religion.

Revelation of John 16:17-21

Verse 17. And the seventh angel poured out his vial into the air. This introduces the final catastrophe in regard to the "beast"--his complete and utter overthrow, accompanied with tremendous judgments. Why the vial was poured into the air is not stated. The most probable supposition as to the idea intended to be represented is, that, as storms and tempests seem to be engendered in the air, so this destruction would come from some supernatural cause, as if the whole atmosphere should be filled with wind and storm; and a furious and desolating whirlwind should be aroused by some invisible power.

And there came a great voice out of the temple of heaven. The voice of God. Rev 11:19.

From the throne. Rev 4:2. This shows that it was the voice of God, and not the voice of an angel.

Saying, It is done. The series of judgments is about to be completed; the dominion of the beast is about to come to an end for ever. The meaning here is, that that destruction was so certain, that it might be spoken of as now actually accomplished.

(a) "earthquake" Rev 11:13 (b) "such as was not" Dan 12:1 Verse 18. And there were voices, and thunders, and lightnings. Accompanying the voice that was heard from the throne. Rev 4:5; 11:19.

And there was a great earthquake, etc. Rev 6:12; Rev 11:19. The meaning is, that a judgment followed as if the world were shaken by an earthquake, or which would be properly represented by that.

So mighty an earthquake, and so great. All this is intensive, and is designed to represent the severity of the judgment that would follow.

(c) "city" Rev 14:8 (d) "cup" Isa 51:17,23, Jer 25:15,16 Verse 19. And the great city was divided into three parts. The city of Babylon; or the mighty power that was represented by Babylon. Rev 14:8. The division here mentioned into three parts was manifestly with reference to its destruction--either that one part was smitten and the others remained for a time, or that one form of destruction came on one part, and another on the others. In Rev 11:13, it is said, speaking of "the great city spiritually called Sodom and Egypt"--representing Rome, that "the tenth part of the city fell, and in the earthquake were slain of men seven thousand," (Rev 11:13;) here it is said that the whole city, in the calamities that came upon it, was divided into three portions, though it is evidently implied that, in these calamities, the whole city was sooner or later destroyed. Prof. Stuart (in loc.) supposes that the number three is used here, as it is throughout the book, "in a symbolical way," and that the meaning is, that "the city was severed and broken in pieces, so that the whole was reduced to a ruinous state." He supposes that it refers to Pagan Rome, or to the Pagan Roman persecuting power. Others refer it to Jerusalem, and suppose that the allusion is to the divisions of the city, in the time of the siege, into Jewish, Samaritan, and Christian parties; others suppose that it refers to a division of the Roman empire under Honorins, Attalus, and Constantine; others to the fact, that when Jerusalem was besieged by Titus, it was divided into three factions; and others that the number three is used to denote perfection, or the total ruin of the city. All that, it seems to me, can be said now on the point is,

(a) that it refers to Papal Rome, or the Papal power;

(b) that it relates to something yet future, and that it may not be possible to determine with precise accuracy what will occur;

(c) that it probably means that, in the time of the final ruin of that power, there will be a threefold judgment--either a different judgment in regard to some threefold manifestation of that power, or a succession of judgments, as if one part were smitten at a time. The certain and entire ruin of the power is predicted by this, but still it is not improbable that it will be by such divisions, or such successions of judgments, that it is proper to represent the city as divided into three portions.

And the cities of the nations fell. In alliance with it, or under the control of the central power. As the capital fell, the dependent cities fell also. Considered as relating to Papal Rome, the meaning here is, that what may be properly called "the cities of the nations" that were allied with it would share the same fate. The cities of numerous nations" are now, and have been for ages, under the control of the Papal power, or the spiritual Babylon; and the calamity that will smite the central power as such--that is, as a spiritual power--will reach and affect them all. Let the central power at Rome be destroyed; the Papacy cease; the superstition with which Rome is regarded come to an end; the power of the priesthood in Italy be destroyed, and however widely the Roman dominion is spread now, it cannot be kept up. If it falls in Rome, there is not influence enough out of Rome to continue it in being--and in all its extended ramifications it will die, as the body dies when the head is severed; as the power of provinces ceases when ruin comes upon the capital. This the prophecy leads us to suppose will be the final destiny of the Papal power.

And great Babylon. Rev 14:8.

Came in remembrance before God. That is, for purposes of punishment. It had been, as it were, overlooked. It had been permitted to carry on its purposes, and to practise its abominations, unchecked, as if God did not see it Now the time had come when all that it had done was to be remembered, and when the long-suspended judgment was to fall upon it.

To give unto her the cup of the wine, etc. To punish; to destroy her. Rev 14:10.

(e) "Every island fled" Rev 6:14 Verse 20. And every island fled away. Expressive of great and terrible judgments, as if the very earth were convulsed, and everything were moved out of its place. Rev 6:14.

And the mountains were not found. The same image occurs in Rev 6:14. Rev 6:14.

(f) "great hail" Rev 11:19 Verse 21. And there fell upon men a great hail out of heaven. Perhaps this is an allusion to one of the plagues of Egypt, Ex 9:22-26. Compare Barnes on "Re 11:19". For a graphic description of the effects of a hail storm, Isa 30:30 second edition. Compare Barnes on "Job 38:22".

Every stone about the weight of a talent. The Attic talent was equal to about 55 lbs. or 56 lbs. Troy weight; the Jewish talent to about 113 lbs. Troy. Whichever weight is adopted, it is easy to conceive what must be the horror of such a storm, and what destruction it must cause. We are not, of course, to suppose, necessarily, that this would literally occur; it is a frightful image to denote the terrible and certain destruction that would come upon Babylon; that is, upon the Papal power.

And men blasphemed God. Rev 16:9.

Because of the plague of the hail. Using the word plague in allusion to the plagues of Egypt.

For the plague thereof was exceeding great. The calamity was great and terrible. The design of the whole is to show that the destruction would be complete and awful.

This finishes the summary statement of the final destruction of this formidable Antichristian power. The details and the consequences of that overthrow are more fully stated in the subsequent chapters. The fulfilment of what is here stated will be found, according to the method of interpretation proposed, in the ultimate overthrow of the Papacy. The process described in this chapter is that of successive calamities that would weaken it and prepare it for its fall; then a rallying of its dying strength; and then some tremendous judgment that is compared with a storm of hail, accompanied with lightning, and thunder, and an earthquake, that would completely overthrow all that was connected with it. We are not, indeed, to suppose that this will literally occur; but the fair interpretation of prophecy leads us to suppose that that formidable power will, at no very distant period, be overthrown in a manner that would be well represented by such a fearful storm.

(a) "great whore" Rev 19:2, Nah 3:4 (b) "many waters" Jer 51:13

Revelation of John 17:9

Verse 9. And here is the mind which hath wisdom. Here is that which requires wisdom to interpret it; or, here is a case in which the mind that shows itself able to explain it will evince true sagacity. So in Rev 13:18. Rev 13:18. Prof. Stuart renders this, "Here is a meaning which compriseth wisdom." It is undoubtedly implied that the symbol might be understood--whether in the time of John, or afterwards, he does not say; but it was a matter which could not be determined by ordinary minds, or without an earnest application of the understanding.

The seven heads are seven mountains. Referring undoubtedly to Rome-- the seven-hilled city--Septicollis Roma. Rev 12:3,

On which the woman sitteth. The city represented as a woman, in accordance with a common usage in the Scriptures. Isa 1:8.

(h) "seven heads" Rev 13:1

Revelation of John 17:16

Verse 16. And the ten horns which thou sawest upon the beast. Rev 17:3. The ten powers or kingdoms represented by those horns. Rev 17:12.

These shall hate the whore. There seems to be some incongruity between this statement and that which was previously made. In the former, (Rev 17:12-14,) these ten governments are represented as in alliance with the beast; as "giving all their power and strength" unto it; and as uniting with it in making war with the Lamb. What is here said must, therefore, refer to some subsequent period, indicating some great change in their feelings and policy. We have seen the evidence of the fulfilment of the former statements. This statement will be accomplished if these same powers represented by the ten horns, that were formerly in alliance with the Papacy, shall become its enemy, and contribute to its final overthrow. That is, it will be accomplished if the nations of Europe, embraced within the limits of those ten kingdoms, shall become hostile to the Papacy, and shall combine for its overthrow. Is anything more probable than this? France (Rev 16:1) has already struck more than one heavy blow on that power; England has been detached from it; many of the states of Italy are weary of it, and are ready to rise up against it; and nothing is more probable than that Spain, Portugal, France, Lombardy, and the Papal States themselves will yet throw off the yoke for ever, and put an end to a power that has so long ruled over men. It was with the utmost difficulty in 1848 that the Papal power was sustained, and this was done only by foreign swords; the Papacy could not probably be protected in another such outbreak. And this passage leads us to anticipate that the period will come-- and that probably not far in the future--when those powers that have for so many ages sustained the Papacy will become its determined foes, and will rise in their might and bring it for ever to an end,

And shall make her desolate and naked. Strip her of all her power and all her attractiveness. That is, applied to Papal Rome, all that is so gorgeous and alluring--her wealth, and pomp, and splendour-- shall be taken away, and she will be seen as she is, without anything to dazzle the eye or to blind the mind.

And shall eat her flesh. Shall completely destroy her--as if her flesh were consumed. Perhaps the image is taken from the practices of cannibals eating the flesh of their enemies slain in battle. If so, nothing could give a more impressive idea of the utter destruction of this formidable power, or of the feelings of those by whom its end would be brought about.

And burn her with fire. Another image of total destruction. Perhaps the meaning may be, that after her flesh was eaten, such parts of her as remained would be thrown into the fire and consumed. If this be the meaning, the image is a very impressive one to denote absolute and total destruction. Compare Rev 18:8.

(i) "these" Jer 50:41,42 (k) "naked" Eze 16:37-44 (l) "burn" Rev 18:8,18