Rev 5:8, 15:7, 16:1-4, 8, 10, 12, 17, 17:1, 21:9 | Barnes | STEP | Verse 8. And when he had taken the book, the four beasts , etc. The acts of adoration here described as rendered by the four living creatures and the elders are, according to the explanation given in , emblematic of the honour done to the Redeemer by the church, and by the course of providential events in the government of the world, Fell down before the Lamb . The usual posture of profound worship. Usually in such worship there was entire prostration on the earth, ; . Having every one of them harps . That is, as the construction, and the propriety of the case would seem to demand, the elders had each one of them harps. The whole prostrated themselves with profound reverence; the elders had harps and censers, and broke out into a song of praise for redemption, This construction is demanded, because (a) the Greek word--εχοντες--more properly agrees with the word elders --πρεσβυτεροι--and not with the word beasts --ζωα; (b) there is an incongruity in the representation that the living creatures--in the form of a lion, a calf, an eagle, should have harps and censers; and (c) the song of praise that is sung ( ) is one that properly applies to the elders as the representatives of the church, and not to the living creatures-- "Thou hast redeemed us to God by thy blood." The harp was a well known instrument used in the service of God, Josephus describes it as having ten strings, and as struck with a key. --Antiquities, vii. 12, 3. . And golden vials . The word vial with us, denoting a small slender bottle with a narrow neck, evidently does not express the idea here. The article here referred to was used for offering incense, and must have been a vessel with a large open mouth. The word bowl or goblet would better express the idea, and it is so explained by Professor Robinson, Lex ., and by Professor Stuart, in loc . The Greek word--φιαλη-- occurs in the New Testament only in Revelation, ( ) and is uniformly rendered vial and vials , though the idea is always that of a bowl or goblet. Full of odours . Or rather, as in the margin, full of incense --θυμιαματων. . Which are the prayers of saints . Which represent or denote the prayers of saints. Compare , "Let my prayer be set forth before thee as incense." The meaning is, that incense was a proper emblem of prayer. This seems to have been in two respects: (a) as being acceptable to God--as incense produced an agreeable fragrance; and (b) in its being wafted towards heaven--ascending towards the eternal throne. In , an angel is represented as having a golden censer: "And there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne". The representation there undoubtedly is, that the angel is employed in presenting the prayers of the saints which were offered on earth before the throne. . It is most natural to interpret the passage before us in the same way. The allusion is clearly to the temple service, and to the fact that incense was offered by the priest in the temple itself at the time that prayer was offered by the people in the courts of the temple. See . The idea here is, therefore, that the representatives of the church in heaven-- the elders--spoken of as "priests," ( ) are described as officiating in the temple above in behalf of the church still below, and as offering incense while the church is engaged in prayer. It is not said that they offer the prayers themselves, but that they offer incense as representing the prayers of the saints. If this be the correct interpretation, as it seems to be the obvious one, then the passage lays no foundation for the opinion expressed by Professor Stuart, as derived from this passage, ( in loc .,) that prayer is offered by the redeemed in heaven. Whatever may be the truth on that point--on which the Bible seems to be silent-it will find no support from the passage before us. Adoration, praise, thanksgiving, are represented as the employment of the saints in heaven: the only representation respecting prayer as pertaining to that world is, that there are emblems there which symbolize its ascent before the throne, and which show that it is acceptable to God. It is an interesting and beautiful representation that there are in heaven appropriate symbols of ascending prayer, and that while in the outer courts here below we offer prayer, incense, emblematic of it, ascends in the holy of holies above. The impression which this should leave on our minds ought to be, that our prayers are wafted before the throne, and are acceptable to God. (c) "four beasts" (d) "harps" (a) "prayers" (1) "odours" "incense"

Revelation of John 5:8

Verse 8. And when he had taken the book, the four beasts, etc. The acts of adoration here described as rendered by the four living creatures and the elders are, according to the explanation given in Rev 4:4-7, emblematic of the honour done to the Redeemer by the church, and by the course of providential events in the government of the world,

Fell down before the Lamb. The usual posture of profound worship. Usually in such worship there was entire prostration on the earth, Mt 2:2; 1Cor 14:25.

Having every one of them harps. That is, as the construction, and the propriety of the case would seem to demand, the elders had each one of them harps. The whole prostrated themselves with profound reverence; the elders had harps and censers, and broke out into a song of praise for redemption, This construction is demanded, because

(a) the Greek word--εχοντες--more properly agrees with the word elders--πρεσβυτεροι--and not with the word beasts--ζωα;

(b) there is an incongruity in the representation that the living creatures--in the form of a lion, a calf, an eagle, should have harps and censers; and

(c) the song of praise that is sung (Rev 5:9) is one that properly applies to the elders as the representatives of the church, and not to the living creatures-- "Thou hast redeemed us to God by thy blood." The harp was a well known instrument used in the service of God, Josephus describes it as having ten strings, and as struck with a key. --Antiquities, vii. 12, 3. Isa 5:12.

And golden vials. The word vial with us, denoting a small slender bottle with a narrow neck, evidently does not express the idea here. The article here referred to was used for offering incense, and must have been a vessel with a large open mouth. The word bowl or goblet would better express the idea, and it is so explained by Professor Robinson, Lex., and by Professor Stuart, in loc. The Greek word--φιαλη-- occurs in the New Testament only in Revelation, (Rev 5:8, 15:7, 16:1-4,8,10,12,17, 17:1, 21:9) and is uniformly rendered vial and vials, though the idea is always that of a bowl or goblet.

Full of odours. Or rather, as in the margin, full of incense--θυμιαματων. Lk 1:9.

Which are the prayers of saints. Which represent or denote the prayers of saints. Compare Ps 141:2, "Let my prayer be set forth before thee as incense." The meaning is, that incense was a proper emblem of prayer. This seems to have been in two respects:

(a) as being acceptable to God--as incense produced an agreeable fragrance; and

(b) in its being wafted towards heaven--ascending towards the eternal throne. In Rev 8:3, an angel is represented as having a golden censer: "And there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne". The representation there undoubtedly is, that the angel is employed in presenting the prayers of the saints which were offered on earth before the throne. Rev 8:3. It is most natural to interpret the passage before us in the same way. The allusion is clearly to the temple service, and to the fact that incense was offered by the priest in the temple itself at the time that prayer was offered by the people in the courts of the temple. See Lk 1:9-10. The idea here is, therefore, that the representatives of the church in heaven-- the elders--spoken of as "priests," (Rev 5:10) are described as officiating in the temple above in behalf of the church still below, and as offering incense while the church is engaged in prayer. It is not said that they offer the prayers themselves, but that they offer incense as representing the prayers of the saints. If this be the correct interpretation, as it seems to be the obvious one, then the passage lays no foundation for the opinion expressed by Professor Stuart, as derived from this passage, (in loc.,) that prayer is offered by the redeemed in heaven. Whatever may be the truth on that point--on which the Bible seems to be silent-it will find no support from the passage before us. Adoration, praise, thanksgiving, are represented as the employment of the saints in heaven: the only representation respecting prayer as pertaining to that world is, that there are emblems there which symbolize its ascent before the throne, and which show that it is acceptable to God. It is an interesting and beautiful representation that there are in heaven appropriate symbols of ascending prayer, and that while in the outer courts here below we offer prayer, incense, emblematic of it, ascends in the holy of holies above. The impression which this should leave on our minds ought to be, that our prayers are wafted before the throne, and are acceptable to God.

Revelation of John 15:7

Verse 7. And one of the four beasts. Rev 4:6-7. Which one of the four is not mentioned. From the explanation given of the design of the representation of the "four beasts," or living creatures, in Barnes on "Re 4:6-7", it would seem that the meaning here is, that the great principles of that Divine government would be illustrated in the events which are now to occur. In events that were so closely connected with the honour of God and the triumph of his cause on the earth, there was a propriety in the representation that these living creatures, symbolizing the great principles of Divine administration, would be particularly interested.

Gave unto the seven angels seven golden vials. The word here used--φιαλη--means, properly, "a bowl or goblet, having more breadth than depth."--Rob. Lex. Our word vial, though derived from this, means rather a thin, long bottle of glass, used particularly by apothecaries and druggists. The word would be better rendered by bowl or goblet, and probably the representation here was of such were bowls as used in the temple service. Rev 5:8. They are called, in Rev 16:1, "vials of the wrath of God;" and here they are said to be "full of the wrath of God." The allusion seems to be to a drinking cup or goblet filled with poison, and given to persons to drink-- an allusion drawn from one of the methods of punishment in ancient times. Rev 14:10. These vials or goblets thus became emblems of Divine wrath to be inflicted on the beast and his image. Full of the wrath of God. Filled with that which represented his wrath; that is, they seemed to be filled with a poisonous mixture, which being poured upon the earth, the sea, the rivers, the sun, the seat of the beast, the river Euphrates, and into the air, was followed by severe Divine judgments on this great Antichristian power. See Rev 16:2-4,8,10,12,17.

Who liveth for ever and ever. The eternal God. The particular object in referring to this attribute here appears to be, that though there may seem to be delay in the execution of his purposes, yet they will be certainly accomplished, as he is the ever-living and unchangeable God. He is not under a necessity of abandoning his purposes, like men, if they are not soon accomplished.

Revelation of John 16:1-4

CHAPTER XVI ANALYSIS OF THE CHAPTER

THE previous chapter had described the preparation for the last plagues that were to come upon that mighty Antichristian power to which this series of prophetic visions refers. All is now ready; and this chapter contains the description of those seven last "plagues" under which this power would reel and fall. These" plagues" are described as if they were a succession of physical calamities that would come upon this Antichristian power, and bring it to an end; though, perhaps, it is not necessary to look for a literal infliction of such calamities. The course of the exposition thus far will lead us to regard this chapter as a description of the successive blows by which the Papacy will fall. A part of this is still undoubtedly future, though perhaps not far distant; and, in reference to this, and to some portions of the remainder of the book, there may be more difficulty in satisfying the mind than in the portions Which pertain to past events. The chapter comprises statements on the following points:--

A command is issued from the temple to the seven angels, to go and execute the commission with which they were entrusted, Rev 16:1.

The first angel pours out his vial upon the earth--followed by a plague upon those who had worshipped the beast and his image, Rev 16:2.

The second angel pours out his vial upon the sea followed by the death of all that were in the sea, Rev 16:3.

The third angel pours out his vial upon the rivers and fountains of waters, and they become blood. This is followed by an ascription of praise from the angel of the waters, because God had given to those who had shed the blood of the saints blood to drink, with a response from the altar that this was just, Rev 16:4-7.

The fourth angel pours out his vial upon the sun, and an intenser heat is given to it to scorch men. The consequence is, that they blaspheme the name of God, but repent not of their sins, Rev 16:8,9.

The fifth angel pours out his vial upon the very seat of the beast, and his kingdom is full of darkness. Men still blaspheme the name of God, and repent not of their sins, Rev 16:10,11.

The sixth angel pours out his vial upon the great river Euphrates. The consequence is, that the waters of the river are dried up, so that the way of the kings of the East might be prepared. The writer sees also, in this connexion, three unclean spirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, that go forth into all the earth to gather all nations to the great day of the battle of God Almighty, Rev 16:12-16.

The seventh angel pours out his vial into the air, and a voice is heard answering that "it is done:" the time of the consummation has come--the formidable Antichristian power is to come to an end. The great city is divided into three parts; the cities of the nations fall; great Babylon thus comes up in remembrance before God to receive the punishment which is her due. This terrific scene is accompanied with voices, and thunderings, and lightnings, and an earthquake, and with great hail--a tempest of wrath beating upon that formidable power that had so long stood up against God, Rev 16:17-21. The detail of the actual destruction of this power is carried forward in the subsequent chapters.

Verse 1. And I heard a great voice out of the temple. A loud voice out of the temple as seen in heaven, (Barnes on "Re 11:19",) and that came, therefore, from the very presence of God.

Saying to the seven angels. That had the seven vials of wrath. Barnes on "Re 15:1,7".

Go your ways. Your respective ways, to the fulfilment 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.

(a) "angels" Rev 15:1,7 Verse 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, 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 Mk 4:1, 6:47, Jn 6:21, Acts 27:29,43-44. In many respects there is a strong resemblance between the pouring out of these seven vials, and the sounding of the seven trumpets, in chapters 8 and 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 east upon the earth." Compare Rev 8:8,10,12. In regard to the symbolical meaning of the term earth, considered with reference to Divine judgments, 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 men 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, (Hom. Il. xi. 812,) and then, in later writers, an ulcer or sore. It is used in the New Testament only in the following places: Lk 16:21, "the dogs came and licked his sores;" and in Rev 16:2, 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 Ex 9:9-12, and probably De 28:27; in reference to the leprosy, Lev 13:18-20,23; in reference to the boil, ulcer, or elephantiasis brought upon Job, Job 2:7; and in reference to any sore or ulcer, in De 28:35. In all these places it is the translation of the word ? Shehhin--rendered in our English version boil, Ex 9:9-11, Lev 13:18-20,23, 2Kgs 20:7, Job 2:7 Isa 38:21; and botch, De 28:27,35. 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 that which was sent upon the Egyptians. In the case of Hezekiah, (2Kgs 20:7, Isa 38:21,) it was probably used to denote a plague-boil, or the black leprosy. Isa 38:21. The word "noisome" --κακον, evil, bad--is used here to characterize the plague referred to as being peculiarly painful and dangerous. The word grievous--πονηρον, 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, any more 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. Barnes on "Re 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 honoured. According to the interpretation proposed in chapter 13, this refers to those who are under the dominion of the Papacy.

And upon them which worshipped his image. Rev 13:14,15. According to the interpretation in chapter 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 fulfilment 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 chapter 13. See the remarks on the "beast" in Barnes on "Re 13:1-2,11", and on the "image of the beast" in Barnes on "Re 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 Antichristian power in the world.

(2.) It 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 that which came upon the Egyptians for their treatment of the people of God.

(3.) The 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 be properly represented by the vial "poured upon the earth."

(4.) In 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.

(5.) In 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 over- throw 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 re-construction of the old Roman power--the fourth kingdom of Daniel. Dan 7:24-28 and compare Barnes on "Re 13:3,12-14". 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 eldest 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.

(c) 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, (Ex 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 that which occurred to the other. Rev 11:8. 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 centre--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 men; and suffering and anguish of correspondent intensity throbbing throughout the social mass and corroding it; that which, from France as a centre, 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 farther. 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 Antichristian 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.

(b) "Earth" Rev 8:7 (c) "sore" Ex 9:8-11 (d) "mark" Rev 13:15-17 Verse 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 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, Rev 8:8.

And it became as the blood of a dead man. "Either very bloody, like a mangled corpse, or else coloured, as it were, with the dark and almost black blood of a dead man."--Prof. Stuart, in loc. The latter would seem to be, most probably, the meaning; implying that the ocean would become discoloured, 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--πασαψυχηζωσα--had died. No emphasis should be put on the word soul here, for the word means merely a creature, a living thing, an animal, Acts 2:43, 3:23, Rom 13:1, 1Cor 15:45. See Rob. Lex. 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, (Rev 8:8-9,) and we should expect to find the fulfilment 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 fulfilment 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 St. 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.

(a) "sea" Rev 8:8 (b) "blood" Ex 7:17-20 Verse 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 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," Rev 8:10-11. 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 fulfilment of the passage before us, to look for some similar desolations on those portions of Europe. 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.

(a) "waters" Rev 8:10

Revelation of John 16:8

Verse 8. And the fourth angel poured out his vial upon the sun. Toward the sun, or so as to reach the sun. The effect was as if it had been poured upon the sun, giving it an intense heat, and thus inflicting a severe judgment upon men. This corresponds also with the fourth trumpet, (Rev 8:12,) where it is said that the "third part of the sun was smitten, and the third part of the moon, and the third part of the stars." For the general meaning of this symbol, Rev 8:2 that place. The idea is, that a scene of calamity and woe would occur as if the sun should be made to pour forth such intense heat that men would be "scorched." It cannot be supposed that the sun would be literally made hotter, or that the exact nature of these calamities would be that men would be consumed by its rays.

And power was given unto him. To the sun. The meaning is, that a calamity would follow as if such an increased power should be given to its rays.

To scorch men with fire. Literally, "And it was given him to scorch men with fire;" that is, with heat so great that it seemed to be fire. The Greek word--καυματισαι--meaning to burn, to scorch--is used in the New Testament only in Mt 13:6, Mk 4:6, Rev 16:8-9, in all which places it is rendered scorch and scorched. Compare, however, the use of the word καυμα, in Rev 7:16, 16:9; καυσις, in Heb 6:8; καυσοω, in 1Pet 3:10,12; and καυσων, in Mt 20:12, Lk 12:55, Jas 1:11. The notion of intense or consuming heat is implied in all the forms of the word; and the reference here is to some calamity that would be well represented by such an increased heat of the sun.

(a) "sun" Rev 8:12 (b) "fire" Rev 9:17

Revelation of John 16:10

Verse 10. And the fifth angel poured out his vial upon the seat of the beast. The previous judgments had been preparatory to this. They all had a bearing on this, and were all preliminary to it; but the "seat"-- the home; the centre of the power of the beasts had not yet been reached. Here, however, there was a direct blow aimed at that power, still not such yet as to secure its final overthrow, for that is reserved for the pouring out of the last vial, Rev 16:17-21. All that is represented here is a heavy judgment which was merely preliminary to that final overthrow, but which affected the very seat of the beast. The phrase "the seat of the beast"-- τον θρονοντουθηριου--means the seat or throne which the representative of that power occupied; the central point of the Antichristian dominion. Compare Barnes on "Re 13:2" See also Rev 2:13. I understand this as referring to the very seat of the Papal powers Rome--the Vatican.

And his kingdom was full of darkness. Confusion--disorder--distress; for darkness is often the emblem of calamity, Isa 59:9-10, Jer 13:16 Eze 30:18, 32:7-8, 34:12, Joel 2:2.

And they gnawed their tongues for pain. This is a "most significant expression of the writhings of anguish." The word rendered gnawed does not occur elsewhere in the New Testament, nor is the expression elsewhere used in the Bible; but its meaning is plain--it indicates deep anguish.

(e) "seat of the beast" Rev 13:2-4 (f) "darkness" Rev 9:2

Revelation of John 16:12

Verse 12. And the sixth angel poured out his vial upon the great river Euphrates. On the situation of that river, and the symbolical meaning of this language, Rev 9:14-21. The reference there was supposed to be to the Turkish power, and the analogy of interpretation would seem to require that it should be so understood here. There is every reason, therefore, to suppose that this passage has reference to something in the future history of the Turkish dominions, and to some bearing of the events which are to occur in that history on the ultimate downfall of the Antichristian power referred to by the "beast."

And the water thereof was dried up, that the way of the kings of the east might be prepared. That is, as the effect of pouring out the vial. There is an allusion here, undoubtedly, to the dividing of the waters of the Red Sea, so that the children of Israel might pass. See Ex 14:21-22. Compare Barnes on "Isa 11:15". In this description, the Euphrates is represented as a barrier to prevent the passage of "the kings of the East" on their way to the West for some purpose not yet specified; that is, applying the symbol of the Euphrates as being the seat of the Turkish power, the meaning is, that that power is such a hindrance, and that in some way that hindrance is to be removed as if the waters of an unbridged and unfordable river were dried up so as to afford a safe and easy passage through. Still there are several inquiries as to the application of this which is not easy, and as it refers to what is still future, it may be impossible to answer. The language requires us to put upon it the following interpretation:

(a) The persons here referred to as "kings of the East" were ready to make a movement towards the West, over the Euphrates, and would do this if this obstruction were not in their way. Who these "kings of the East" are is not said, and perhaps cannot be conjectured. The natural interpretation is, that they are the kings that reign in the East, or that preside over the countries of the eastern hemisphere. Why there was a proposed movement to the West is not said. It might have been for conquest, or it might have been that they were to bring their tribute to the spiritual Jerusalem, in accordance with what is so often said in the prophets, that under the gospel kings and princes would consecrate themselves and their wealth to God. See Ps 72:10-11, "The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall clown before him." So also Isa 60:4-6,9,11, "Thy sons shall come from far.--The forces of the Gentiles shall come unto thee.--All they from Sheba shall come: they shall bring gold and incense.--The isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them.--Thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought." All that is fairly implied in the language used here is, that the kings of the east would be converted to the true religion, or that they were at the time referred to in a state of readiness to be converted if there were no hindrance or obstruction.

(b) There was some hindrance or obstruction to their conversion; that is, as explained, from the Turkish power: in other words, they would be converted to the true faith if it were not for the influence of that power.

(c) The destruction of that power, represented by the drying up of the Euphrates, would remove that obstruction, and the way would thus be "prepared" for their conversion to the true religion. We should most naturally, therefore, look in the fulfilment of this for some such decay of the Turkish power as would be followed by the conversion of the rulers of the East to the gospel.

(a) "Euphrates" Rev 9:14 (b) "dried up" Isa 42:15, Jer 50:38, 51:36

Revelation of John 16:17

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

Revelation of John 17:1

CHAPTER XVII ANALYSIS OF THE CHAPTER

THIS chapter properly commences a more detailed description of the judgment inflicted on the formidable Antichristian power referred to in the last chapter, though under a new image. It contains an account of the sequel of the pouring out of the last vial, and the description, in various forms, continues to the close of chap. xix. The whole of this description (chap. xvii.-xix.) constitutes the last great catastrophe represented under the seventh vial, Rev 16:17-21, at the close of which the great enemy of God and the church will be destroyed, and the church will be triumphant, Rev 19:17-21. The image in this chapter is that of a harlot, or abandoned woman, on whom severe judgment is brought for her sins. The action is here delayed, and this chapter has much the appearance of an explanatory episode, designed to give a more clear and definite idea of the character of that formidable Antichristian power on which the judgment was to descend. The chapter, without any formal division, embraces the following points:--

(1.) Introduction, Rev 17:1-3. One of the seven angels entrusted with the seven vials comes to John, saying that he would describe to him the judgment that was to come upon the great harlot with whom the kings of the earth had committed fornication, and who had made the dwellers upon the earth drunk by the wine of her fornication; that is, of that Antichristian power so often referred to in this book, which by its influence had deluded the nations, and brought their rulers under its control.

(2.) A particular description of this Antichristian powers represented as an abandoned and attractive female, in the usual attire of an harlot, Rev 17:3-6. She is seated on a scarlet-coloured beast, covered over with blasphemous names--a beast with seven heads and ten horns. She is arrayed in the usual gorgeous and alluring attire of an harlot, clothed in purple, decked with gold, and precious stones, and pearls, with a golden cup in her hand full of abomination and filthiness. She has on her forehead a name expressive of her character. She is represented as drunken with the blood of the saints, and is such as to attract attention

(3.) An explanation of what is meant by this scarlet-clothed woman, and of the design of the representation, Rev 17:7-18. This comprises several parts:

(a) A promise of the angel that he would explain this, Rev 17:7.

(b) An enigmatical or symbolical representation of the design of the vision, Rev 17:8-14. This description consists of an account of the beast on which the woman sat, Rev 17:8; of the seven heads of the beast, as representing seven mountains, Rev 17:9; of the succession of kings or dynasties represented, Rev 17:9-11; of the ten horns as representing ten kings or kingdoms giving their power and strength to the beast, Rev 17:12-13; and of the conflict or warfare of all these confederated or consolidated powers with the Lamb, and their discomfiture by him, Rev 7:14.

(c) A more literal statement of what is meant by this, Rev 17:15-18. The waters on which the harlot sat represent a multitude of people subject to her control, Rev 17:15. The ten horns, or the ten kingdoms, on the beast, would ultimately hate the harlot, and destroy her, as if they should eat her flesh, and consume her with fire, Rev 17:16. This would be done because God would put it into their hearts to fulfil his purposes, alike in giving their kingdom to the beast, and then turning against it to destroy it, Rev 17:17. The woman referred to is at last declared to be the great city which reigned over the kings of the earth, Rev 17:18. For particularity and definiteness, this is one of the most remarkable chapters in the book, and there can be no doubt that it was the design in it to give such an explanation of what was referred to in these visions, that there could be no mistake in applying the description. "All that remains between this and the twentieth chapter," says Andrew Fuller, "would in modern publications be called notes of illustration. No new subject is introduced, but mere enlargement on what has already been announced."-- Works, vi. 205.

Verse 1. And there came one of the seven angels which had the seven vials. Rev 15:1, 7. Reference is again made to these angels in the same manner in Rev 21:9, where one of them says that he would show to John "the bride, the Lamb's wife." No particular one is specified. The general idea seems to be, that to those seven angels was entrusted the execution of the last things, or the winding up of affairs introductory to the reign of God, and that the communications respecting those last events were properly made through them. It is clearly quite immaterial by which of these it is done. The expression "which had the seven vials" would seem to imply that though they had emptied the vials in the manner stated in the previous chapter, they still retained them in their hands.

And talked with me. Spake to me. The word talk would imply a more protracted conversation than occurred here.

Come hither. Gr., δευρο--"here, hither." This is a word merely calling the attention, as we should say now "here." It does not imply that John was to leave the place where he was.

I will show thee. Partly by symbols, and partly by express statements: for this is the way in which, in fact, he showed him.

The judgment. The condemnation and calamity that will come upon her.

Of the great whore. It is not uncommon in the Scriptures to represent a city under the image of a woman--a pure and holy city under the image of a virgin or chaste female; a corrupt, idolatrous, and wicked city under the image of an abandoned or lewd woman. Isa 1:21 "How is the faithful city become an harlot." Compare Barnes on "Isa 1:8". In Rev 16:18 it is expressly said that "this woman is that great city which reigneth over the kings of the earth"--that is, as I suppose, Papal Rome; and the design here is to represent it as resembling an abandoned female-- fit representative of an apostate, corrupt, unfaithful church. Compare Barnes on "Re 9:21". That sitteth upon many waters. An image drawn either from Babylon, situated on the Euphrates, and encompassed by the many artificial rivers which had been made to irrigate the country, or Rome, situated on the Tiber. In Rev 16:15, these waters are said to represent the peoples, multitudes, nations, and tongues over which the government symbolized by the woman ruled. Rev 16:15. Waters are often used to symbolize nations.

Revelation of John 21:9

Verse 9. And there came unto me one of the seven angels, etc. Rev 16:6-7. Why one of these angels was employed to make this communication is not stated. It may be that as they had been engaged in bringing destruction on the enemies of the church, and securing its final triumph, there was a propriety that that triumph should be announced by one of their number.

And talked with me. That is, in regard to what he was about to show me.

I will show thee the bride, the Lamb's wife. I will show you what represents the redeemed church now to be received into permanent union with its Lord--as a bride about to be united to her husband. Rev 21:2. Compare Rev 19:7-8.

(i) "seven angels" Rev 15:1:6,7 (k) "Lamb's wife" Rev 19:7