The Revelation of St. John the Divine · Chapter I. Analysis of the Chapter · Part 49

6. And the seven angels. See Notes on ver. 1. ¶ Came out of the temple. Were seen to come from the temple; that is, from the immediate . ¶ Having the seven plagues. See Notes on ver. 1. Each one intrusted with a single “plague” to be executed upon the earth. The meaning here is, that they were designated or appointed to execute those plagues in judgments. The symbols of their office—the golden vials—were given to them afterwards, ver. 7. ¶ Clothed in pure and white linen. The emblem of —the common representation in regard to the heavenly inhabitants. See Notes on ch. iii. 4; vii. 13. Comp. Mat. xvii. 2; Lu. ix. 29; Mar. xvi. 5. ¶ And having their breasts girded with golden girdles. See Notes on ch. i. 13. The meaning is, that they were attired in a manner befitting their rank and condition.

7 And one of the four beasts gave unto the seven angels seven golden vials, full of the wrath of God, who liveth for ever and ever.

7. And one of the four beasts. See Notes on ch. iv. 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 the Notes on ch. iv. 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—φιάλη—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 bowls as were used in the temple service. See Notes on ch. v. 8. They are called in ch. xvi. 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. See Notes on ch. xiv. 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 ch. xvi. 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.

8 And the temple was 472filled with smoke from the 473glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

8. And the temple was filled with smoke. The usual symbol of the divine presence in the temple. See Notes on Is. iv. 5; vi. 4. ¶ From the glory of God. From the manifestation of the divine majesty. That is, the smoke was the proper accompaniment of the Divine Being when appearing in majesty. So on Mount Sinai he is represented as appearing in this manner: “And mount Sinai was altogether on a smoke, because the Lord descended on it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly,” Ex. xix. 18. The purpose here seems to have been, partly to represent the smoke as the proper symbol of the divine presence, and partly to represent it as so filling the temple that no one could enter it until the seven plagues were fulfilled. ¶ And from his power. Produced by his power; and the symbol of his power. ¶ And no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Till those vials had been poured out, and all that was indicated by them was accomplished. The meaning here seems to be, that no one would be permitted to enter to make —to turn away his wrath—to divert him from his purpose. That is, the purpose of punishment had been formed, and would certainly be executed. The agents or instrumentalities in this fearful work had been now sent forth, and they would by no means be recalled. The , in this respect, was inaccessible; the time of judgment on the great foe had come, and the destruction of the grand enemy of the church was certain. The point, therefore, at which this vision leaves us is, that where all the preparations are made for the infliction of the threatened punishment on the grand Antichristian power which had so long stood up against the truth; where the agents had prepared to go forth; and where no will ever avail to turn away the infliction of the divine wrath. The detail follows in the next chapter.

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 intrusted, ver. 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, ver. 2.

The second angel pours out his vial upon the sea—followed by the death of all that were in the sea, ver. 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 blood to drink, with a response from the altar that this was just, ver. 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 not of their sins, ver. 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 not of their sins, ver. 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 connection, 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, ver. 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, ver. 17‒21. The detail of the actual destruction of this power is carried forward in the subsequent chapters.

CHAPTER XVI.

A ND I heard a great voice out of the temple saying to the seven474 angels, Go your ways, and pour out the vials of the wrath of God upon the earth.

1. And I heard a great voice out of the temple. A loud voice out of the temple as seen in heaven (Notes on ch. xi. 19), and that came, therefore, from the very . ¶ Saying to the seven angels. That had the seven vials of wrath. Notes on ch. xv. 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.

2 And the first went, and poured out his vial 475upon the earth; and there fell a noisome and grievous 476sore upon the men which had the 477mark of the beast, and upon them which worshipped his image.

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 ver. 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. Comp. Mar. iv. 1; vi. 47; Jn. vi. 21; Ac. xxvii. 29, 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 ch. viii., ix., though they refer to different events. In the sounding of the first trumpet (ch. viii. 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.” Comp. ch. viii. 8, 10, 12. In regard to the symbolical meaning of the term earth, considered with reference to divine judgments, see Notes on ch. viii. 7. ¶ And there fell a noisome and grievous sore. The judgment here is specifically different from that inflicted under the first trumpet, ch. viii. 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: Lu. xvi. 21, “The dogs came and licked his sores;” and in Re. xvi. 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. ix. 9‒12, and probably De. xxviii. 27; in reference to the leprosy, Le. xiii. 18‒20, 23; in reference to the boil, ulcer, or elephantiasis brought upon Job, ch. ii. 7; and in reference to any sore or ulcer, in De. xxviii. 35. In all these places it is the translation of the word שְּׁחִין shehhin—rendered in our English version boil, Ex. ix. 9‒11; Le. xiii. 18‒20, 23; 2 Ki. xx. 7; Job ii. 7; Is. xxxviii. 21; and botch, De. xxviii. 27, 35. The proper meaning, therefore, is that or 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 (2 Ki. xx. 7; Is. xxxviii. 21), it was probably used to denote a plague-boil, or the black leprosy. See Notes on Is. xxxviii. 21. The word “noisome”—κακὸν, evil, bad—is used here to characterize the plague referred to as being peculiarly painful and dangerous. The word grievous—πονηρὸν—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. Notes on ch. xiii. 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 ch. xiii., this refers to those who are under the dominion of the Papacy. ¶ And upon them which worshipped his image. See Notes on ch. xiii. 14, 15. According to the interpretation in ch. xiii., 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 ch. xiii. See the remarks on the “beast” in the Notes on ch. xiii. 1, 2, 11, and on “the image of the beast” in the Notes on ch. xiii. 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 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 Notes on Da. vii. 24‒28; and comp. Notes on Re. xiii. 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. ix. 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 ch. xi. 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. See Notes on that passage. Now, this “noisome and grievous sore” would well represent the moral corruption, the pollution, the , 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,” &c. 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 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 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.

3 And the second angel poured out his vial 478upon the sea; and it became as the 479blood of a dead man: and every living soul died in the sea.

3. And the second angel poured out his vial upon the sea. So the second trumpet (ch. viii. 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 Notes on that verse. ¶ And it became as the blood of a dead man. “Either very bloody, like a mangled corse, or else coloured, as it were, with the dark and almost black blood of a dead man” (Professor Stuart, in loco). 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 ch. viii. 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 ch. viii. 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 ψυχή ζῶσα—had died. No emphasis should be put on the word soul here, for the word means merely a creature, a living thing, an animal, Ac. ii. 43; iii. 23; Ro. xiii. 1; 1 Co. xv. 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 (see Notes on ch. viii. 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 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.