Revelation 16 commentary

REVELATIO 16 COMME TARY
EDITED BY GLE PEASE
The Seven Bowls of God’s Wrath
1 Then I heard a loud voice from the temple
saying to the seven angels, “Go, pour out the
seven bowls of God’s wrath on the earth.”
1.BARNES, “And I heard a great voice out of the temple - A loud voice out of the temple
as seen in heaven (notes on Rev_11:19), and that came, therefore, from the very presence
of God.
Saying to the seven angels - That had the seven vials of wrath. See the notes on Rev_
15:1, Rev_15:7.
Go your ways - Your respective ways, to the fulfillment of the task assigned to each.
And pour out the vials of the wrath of God - Empty those vials; cause to come upon the
earth the plagues indicated by their contents. The order in which this was to be done is
not intimated. It seems to be supposed that that would be understood by each.
Upon the earth - The particular part of the earth is not here specified, but it should not be
inferred that it was to be upon the earth in general, or that there were any calamities, in
consequence of this pouring out of the vials of wrath, to spread over the whole world. The
subsequent statements show what parts of the earth were particularly to be affected.
2. CLARKE, “Go your ways, and pour out - These ministers of the Divine justice were
ready to execute vengeance upon transgressors, having full power; but could do nothing
in this way till they received especial commission. Nothing can be done without the
permission of God; and in the manifestation of justice or mercy by Divine agency, there
must be positive command.
3. GILL, “And I heard a great voice out of the temple,.... The church, which in the
preceding chapter is said to be opened; this was either the voice of God, whose temple the
church is, and where he dwells, and who, has power over these plagues, Rev_16:9 and
who, when he is about to bring judgments on the earth, is said to roar out of Zion, Rev_
16:16 or of Christ, who is always in the midst of his church and people, and whose voice
is as the voice of many waters; see Rev_16:15 or it may be of one of the four living
creatures, the ministers of the word, in and by whom Christ often speaks; and the rather,
since one of these gave the seven angels the golden vials of the wrath of God, they are
now bid to pour out.
Saying to the seven angels, go your ways and pour out the vials of the wrath of God upon
the earth; for though these angels had the seven last plagues to inflict, and the seven vials

of God's wrath to pour out, and were in a readiness to do it, yet they did not move without
an order, which is here given them; and they are bid to go their ways, from the temple, the
church, where they were, and of which they were members, to the several parts of the
antichristian empire; and there pour out all the wrath and vengeance of God upon his
enemies, and theirs, and leave nothing behind, but give them the dregs of every cup of his
fury: the earth here is to be taken in a larger sense than in the following verse, and
includes the land and sea, the fountains and rivers, and even the ambient air, and also the
sun in the firmament, as the pouring out of these vials upon them show; and designs the
whole apostate church, consisting of earthly men, all the inhabitants of the earth, that
worship the beast. The Alexandrian copy, the Vulgate Latin, Syriac, and Arabic versions,
and the Complutensian edition, read, "the seven vials of the wrath of God"; these seven
vials are not contemporary, much less the same with the seven trumpets; there is indeed a
likeness between them in some things, especially in the first four; for as the first four
trumpets affect the earth, the sea, the fountains, and rivers of water, and the sun, so the
first four vials are poured out on the same, and that in the same order; first on the earth,
and then on the sea, &c. and which will give some light, and be a direction to observe the
several parts of the antichristian empire, which will suffer by these vials, and the in which
their ruin will proceed; and as the trumpets were so many gradual steps to the ruin of the
Roman empire, eastern and western, when become Christian, so these vials are so many
gradual steps to, and which issue in the ruin of, both the eastern and western antichrist;
though they do not respect the same things, nor the same times: the trumpets respect the
Roman empire as Christian, under the government of emperors, after the downfall of
Paganism in it; and the vials respect the antichristian powers in their several branches,
under the pope and Turk. Antichrist did not appear until the fifth trumpet sounded,
whereas the first vial is poured out upon his followers and worshippers, Rev_16:2 from
whence it is a clear point, that the first trumpet and the first vial cannot be contemporary;
and the same judgment may be made of the rest: and it may be further observed, that
these vials are only poured out on the enemies of God and of Christ, and of his church
and people; for no wrath can be poured out upon the saints, not the least drop of it can fall
upon them; this would not be consistent with God's everlasting love to them, with the
satisfaction of Christ made for them, nor with the blessings of justification, pardon,
adoption, &c. bestowed on them; not but that they may meet with trouble in the of these
vials, through the wars that will be in the world, and through the struggles of the beast of
Rome, especially its last, which will be the hour of temptation, and that time of trouble
than which never was the like; yet all will work for, and issue in their good, and they will
rejoice in God's righteous judgments; the blow will be upon antichrist, the vengeance of
God will fall upon those that have the mark of the beast, and the worshippers of his
image, upon the seat of the beast, even upon Babylon, and the whole Romish jurisdiction,
as appears from Rev_16:2 and also upon the Turkish empire, and all the nations engaged
in the interest of both pope and Turk, Rev_16:12 and it is easy to observe, that there is in
many of these vials an allusion to the plagues of Egypt; in the first, Rev_16:2 to the
plague of boils, Exo_9:8 in the second and third, Rev_16:3 to that of turning the waters of
Egypt into blood, Exo_7:19 in the fourth, Rev_16:10 to the darkness that was over all the
land of Egypt, Exo_10:21 and in the fifth there is a manifest reference to the frogs that
distressed the Egyptians, Exo_8:5 and in the seventh, to the plague of hail, Exo_9:23 and
they have much the same effect, even the hardening of those on whom they fall, being far
from being brought to repentance by them, Rev_16:9 and this confirms the application of

the vials to the destruction of Rome, which is spiritually called Egypt, Rev_11:8 and may
assure that they will issue in the ruin of antichrist, and in the salvation of God's people, as
the plagues of Egypt did in the destruction of Pharaoh, and in the deliverance of the
children of Israel; and may also lead us to conclude, that there will be a like quick
execution of the one as of the other; for as the plagues of Egypt came very quick one after
another, so it seems as if the pouring out of these vials would be in like manner; the
angels receive them together, and have their orders at the same time; and they go forth
immediately, one after another, if not together, to the respective parts where they are to
pour them forth, and which they do directly; see Rev_16:8. Moreover, these vials will
affect antichrist both with respect to his civil and ecclesiastic capacity, or both in
temporals and spirituals, and, both antichrists, eastern and western: whether they are
begun to be poured out or not, is a question. I am ready to think they are not, because they
seem to me to refer to the seventh trumpet, which as yet has not sounded, and are the
same with the wrath of God, and the time of the judging the dead, or avenging the blood
of the saints, which will be come when that sounds, Rev_11:18. Besides, the outer court
is not entirely given to the Gentiles, nor the witnesses slain, which must be before this
time of wrath upon antichrist; not but that there has been some manifest marks of the
divine displeasure upon the whore of Rome, and she has been sinking ever since the
Reformation, at which time some begin these vials, or before; and she is reduced to a low
estate; yet I think not to such a degree as these vials express.
4. HENRY, “We had in the foregoing chapter the great and solemn preparation that was
made for the pouring out of the vials; now we have the performance of that work. Here
observe,
I. That, though every thing was made ready before, yet nothing was to be put in execution
without an immediate positive order from God; and this he gave out of the temple,
answering the prayers of his people, and avenging their quarrel.
II. No sooner was the word of command given than it was immediately obeyed; no delay,
no objection made. We find that some of the best men, as Moses and Jeremiah, did not so
readily come in and comply with the call of God to their work; but the angels of God
excel not only in strength, but in a readiness to do the will of God. God says, Go your
ways, and pour out the vials, and immediately the work is begun. We are taught to pray
that the will of God may be done on earth as it is done in heaven. And now we enter upon
a series of very terrible dispensations of Providence, of which it is difficult to give the
certain meaning or to make the particular application. But in the general it is worth our
observation that,
1. We have here a reference and allusion to several of the plagues of Egypt, such as the
turning of their waters into blood, and smiting them with boils and sores. Their sins were
alike, and so were their punishments.
2. These vials have a plain reference to the seven trumpets, which represented the rise of
antichrist; and we learn hence that the fall of the church's enemies shall bear some
resemblance to their rise, and that God can bring them down in such ways as they chose
to exalt themselves. And the fall of antichrist shall be gradual; as Rome was not built in
one day, so neither shall it fall in one day, but it falls by degrees; it shall fall so as to rise
no more.
3. The fall of the antichristian interest shall be universal. Every thing that any ways
belonged to them, or could be serviceable to them, the premises and all their

appurtenances, are put into the writ for destruction: their earth, their air, their sea, their
rivers, their cities, all consigned over to ruin, all accursed for the sake of the wickedness
of that people. Thus the creation groans and suffers through the sins of men.
5. JAMISON, “Rev_16:1-21. The seven vials and the consequent plagues.
The trumpets shook the world kingdoms in a longer process; the vials destroy with a swift
and sudden overthrow the kingdom of “the beast” in particular who had invested himself
with the world kingdom. The Hebrews thought the Egyptian plagues to have been
inflicted with but an interval of a month between them severally [Bengel, referring to
Seder Olam]. As Moses took ashes from an earthly common furnace, so angels, as
priestly ministers in the heavenly temple, take holy fire in sacred vials or bowls, from the
heavenly altar to pour down (compare Rev_8:5). The same heavenly altar which would
have kindled the sweet incense of prayer bringing down blessing upon earth, by man’s sin
kindles the fiery descending curse. Just as the river Nile, which ordinarily is the source of
Egypt’s fertility, became blood and a curse through Egypt’s sin.
a great voice — namely, God’s. These seven vials (the detailed expansion of the vintage,
Rev_14:18-20) being called “the last,” must belong to the period just when the term of
the beast’s power has expired (whence reference is made in them all to the worshippers of
the beast as the objects of the judgments), close to the end or coming of the Son of man.
The first four are distinguished from the last three, just as in the case of the seven seals
and the seven trumpets. The first four are more general, affecting the earth, the sea,
springs, and the sun, not merely a portion of these natural bodies, as in the case of the
trumpets, but the whole of them; the last three are more particular, affecting the throne of
the beast, the Euphrates, and the grand consummation. Some of these particular
judgments are set forth in detail in the seventeenth through twentieth chapters.
out of the temple — B and Syriac omit. But A, C, Vulgate, and Andreas support the
words.
the vials — so Syriac and Coptic. But A, B, C, Vulgate, and Andreas read, “the seven
vials.”
upon — Greek, “into.”
5B. NOTE, “C.S. Lovett has an interesting view of the three wraths in Rev. First is the
wrath of the Antichrist, the first four seals. Second is the wrath of the Beast, the first four
trumpets. Third is the wrath of God, all 7 bowls. Christians will face the first two but
will be spared the wrath of God and so be raptured before this. The bulk of the church
will, however, go through the great Tribulation to enter heaven by martyrdom. The first
two wraths will refine the church be weaning believers from the world and getting them
to focus on Jesus. The tribulation will be a great time to suffer for Christ and take our
stand for him.
6. PULPIT, “In the judgments of the vials, or bowls, we have undoubtedly a
recapitulation of what has been already foretold in the trumpet and seal visions. This
recapitulation is not a mere repetition; but the idea contained in the first visions is
strengthened and set forth more forcibly, in conformity with Revelation 15:1, where we
are told the wrath of God is finished in these plagues of the vials. THE FOLLOWING
comparison will illustrate the points of resemblance and contrast between the visions of
the trumpets and of the vials.

Trumpets.
1. Hail, fire, and blood cast upon THE EARTH; one third trees, etc., burnt.
2. One third of SEA made blood; one third of creatures therein and of ships destroyed.
3. One third of the RIVERS made bitter; many men destroyed.
4. One third of the SUN, etc. smitten; one third of the day darkened.
5. Star from heaven falls into the ABYSS; he sends forth locusts; men seek death;
Hebrew name of their king is Abaddon.
6. Armies from the EUPHRATES destroy one third part of men; men repent not.
Episode:—The two witnesses of God WITNESS for him and work MIRACLES; WAR
against them by the beast.
7. VOICES in heaven; the JUDGMENT; earthquake, etc., and HAIL.
Vials.
1. Vial poured ON THE EARTH; sore upon THE FOLLOWERS of the beast.
2. The SEA made blood as of a dead man; every soul therein destroyed.
3. RIVERS made blood; declared to be God's vengeance upon [ALL] men.
4. SUN smitten; men scorched; men blaspheme, men repent not.
5. The THRONE and kingdom of the beast smitten; men, in pain, blaspheme God; men
repent not.
6. The way prepared for kings beyond the EUPHRATES.
Episode:—Three unclean SPIRITS of the dragon WITNESS for him and work
MIRACLES; WAR by the world at (the Hebrew) Armageddon.
7. VOICES in heaven; the FALL of Babylon; EARTHQUAKE, etc., and HAIL.,
We may from this comparison notice—
(1) The vials form a series of VISIONS denouncing God's judgments against the wicked.
(a) Like the former visions, these may be divided into two groups of four and three (see
on the trumpets).

(b) The STRUCTURE of the vial visions is almost exactly parallel to that of the seals.
(c) The visions all terminate with the same events portrayed in similar language, though,
as the three sets of visions proceed, more stress is laid upon the judgment of the wicked,
and less on the victory of the REDEEMED.
(d) An episode occurs after the sixth vial of almost identical nature with, though much
shorter titan, that after the sixth trumpet.
(e) The severity of the nature of the vial judgments is conspicuous. Whereas under the
seals one fourth was afflicted, and under the trumpets one third, there is nothing to
indicate any exemption in the vial visions.
Revelation 16:1
And I heard a great voice. Characteristic of all the heavenly utterances (cf. Revelation
14:7, Revelation 14:9, etc.). We have now the narration in full of the events of which
Revelation 15:1-8. has given us a summary. Out of the temple. The ναός, shrine of God,
mentioned in Revelation 15:8, and which no one could ENTER; the voice must,
therefore, be the voice of God himself. Saying to the seven angels (see on Revelation
15:1). Go your ways, and pour out the vials of the wrath of God upon the earth; go ye and
pour, etc. The seven vials is read in ‫,א‬ A, B, C, Andreas, Arethas, Primasius, and others.
So, in Revelation 8:5, the angel casts fire on the earth.
7. RIGGS, “Rev. 16:1-2 - The First Bowl (Sickness)
We have been well prepared for these judgments, e.g., announcement of judgment (14:6-
13), the time of judgment is come (14:14-20), the seven last plagues introduced (15:1-8).
The angels are sent and the judgments of the wrath of God come upon the earth (on those
who worship and serve the beast, vs. 2; on the persecutors, vs. 6). There are many
similarities between these and the trumpet plagues (8:7-9; 11:15-19). Like the trumpets,
they represent woes upon the wicked and, like the trumpets, a part of their symbolism is
parallel with the Egyptian plagues. However, there is marked difference between the
bowls and the trumpets. The trumpet judgments were calls to repentance (9:20-21); the
bowl judgments are the final means of punishment to avenge the blood of the saints
(16:5-7).
The first was executed and it became a noisome and grievous sore on those that had the
mark of the beast. It affected the physical nature of the wicked, making them sick. It was
not until the fifth trumpet that "men" were directly affected, but here in the bowls of
wrath they are grievously smitten from the first. For some literal examples of God doing
this, see Deut. 28:27; Acts 12:23.
7B. BARCLAY, "Here we have the last terrible plagues. They have a certain connection with two
things, the ten plagues in Egypt and the terrors which followed the sounding of the seven trumpets in Rev.
8-11. It is worth while to set out the three lists in order to see the resemblances.
First, we set out the ten plagues when Moses confronted Pharaoh with the wrath of God.
(i) The water made into blood (Exo.7:20-25). (ii) The frogs (Exo.8:5-14). (iii) The lice (Exo.8:16-18). (iv)

The flies (Exo.8:20-24). (v) The plague on the cattle (Exo.9:3-6). (vi) The boils and sores (Exo.9:8-11).
(vii) The thunder and the hail (Exo.9:22-26). (viii) The locusts (Exo.10:12-19). (ix) The darkness
(Exo.10:21-23). (x) The slaying of the first-born (Exo.12:29-30).
Second, we set out the terrors which followed the sounding of the seven trumpets.
(i) The coming of hail, fire and blood, through which a third part of the trees and all the green grass are
withered (Rev. 8:7). (ii) The flaming mountain cast into the sea, whereby one third of the sea becomes
blood (Rev. 8:8). (iii) The fall of the star Wormwood into the waters, whereby the waters become bitter and
poisonous (Rev. 8:10-11). (iv) The smiting of one third of the sun and the moon and the stars, whereby all is
darkened (Rev. 8:12). (v) The coming of the star who unlocks the pit of the abyss, from which comes the
smoke out of which come the demonic locusts (Rev. 9:1-12). (vi) The loosing of the four angels bound in
the Euphrates and the coming of the demonic cavalry from the east (Rev. 9:13-21). (vii) The announcement
of the final victory of God and of the rebellious anger of the nations (Rev. 11:15).
Third, we set out the terrors of this chapter.
(i) The coming of the ulcerous sores upon men (Rev. 16:2). (ii) The sea becoming like the blood of a dead
man (Rev. 16:3). (iii) The rivers and fountains becoming blood (Rev. 16:4). (iv) The sun becoming
scorchingly hot (Rev. 16:8). (v) The darkness over the kingdom of the beast, and its agony (Rev. 6:10). (vi)
The drying up of the Euphrates to open a way for the hordes of the kings of the east (Rev. 16:12). (vii) The
pollution of the air and the accompanying terrors in nature, the thunder, the earthquake, the lightning and
the hail (Rev. 16:17-21).
It is easy to see how many things these lists have in common--the hail, the darkness, the blood in the waters,
the ulcerous sores, the coming of the terrible hordes from beyond the Euphrates. But in the Revelation there
is this difference between the terrors which follow the trumpets and the terrors which follow the pouring out
of the bowls. In the former the destruction is always limited, for instance, to one third of the earth; but in the
latter the destruction is complete on the enemies of God.
In this final series of terrors John seems to have gathered together the horrors from all the stories of the
avenging wrath of God and to have hurled them on the unbelieving world in one last terrible deluge of
disaster.
THE TERRORS OF GOD
Rev. 16:1-11
The voice from the temple is the voice of God who is despatching his angelic messengers with their terrors
upon men.
The first terror is a plague of malignant and ulcerous sores. The word is the same as is used to describe the
boils and the sores in the plague in Egypt (Exo.9:8-11); the pains which will follow disobedience to God
(Deut.28:35); the sores of the tortured Job (Jb.2:7).
The second terror is the turning of the waters of the sea into blood; this and the following terror, the turning
of the rivers and the springs into blood, is reminiscent of the turning of the waters of the Nile into blood in
the days of the plagues in Egypt (Exo.7:17-21). It may be that the thought of a sea of blood came to John in
Patmos; often there he must have seen the sea like blood in the dying splendour of the sunset.
In Hebrew thought every natural force--the wind, the sun, the rain, the waters--had its directing angel. These
angels were the ministering servants of God, placed in charge of various departments of nature. It might
have been thought that the angel of the waters would have been angry to see the waters turned into blood;
but even he admits the justice of God's action. In Rev. 16:6 the reference is to actual persecution in the

Roman Empire. God's dedicated ones are the members of the Christian Church; the prophets are not the Old
Testament prophets but the prophets of the Christian Church (1Cor.12:28; Ac.13:1; Eph.4:11), who, being
the leaders of the Church, were always the first to suffer in any time of persecution. The grim punishment of
those who have shed the blood of the leaders and of the rank and file of the Church is that the waters will be
gone from the earth and there will be nothing but blood to drink.
In Rev. 16:7 the voice of the altar praises the justice of the judgments of God. This may be the voice of the
angel of the altar, for the altar, too, had its angel; or the idea may be this. The altar in heaven is the place
where both the prayers of his people and the lives of his martyrs are offered as a sacrifice to God; and the
voice of the altar may be, so to speak, the voice of Christ's praying and suffering Church praising the justice
of God when his wrath falls upon their persecutors.
The fourth terror is the scorching of the world by the sun; the fifth is the coming of the thick darkness,
reminiscent of the darkness which came upon Egypt (Exo.10:21-23).
In Rev. 16:9,11 and Rev. 16:21 we have a kind of refrain which runs through this chapter. The men on
whom these terrors fell cursed God--but they did not repent, impervious alike to the goodness and to the
severity of God (Rom.11:22). It is the picture of men who had no doubt of the existence of God and even
saw his hand in events--and who still went their own way.
We are bound to ask ourselves whether we are so very different. We do not doubt the existence of God; we
know that God is interested in us and in the world which he has made; we are well aware of God's laws; we
know his goodness and we know that sin has its punishment; and yet time and time again we go our own
way.
8. PULPIT, "Revelation 16:1-11
The first five bowls.
While we by no means follow the historical interpreters of this book in the attempt to
identify any chronological sequence of actual events with the seven seals, trumpets, and
bowls, respectively, yet (as is well pointed out by Professor Godet £) there is undoubtedly
a moral progression indicated. The seal points out an event concealed as yet, but foreseen
by God. The trumpet points out an event ANNOUNCED as forthcoming. The bowl
points out the event in actual execution. We have studied the ground plan of the
Apocalypse with reference to the seals and trumpets; we now witness the pouring out of
the bowls, i.e. the carrying out of the great judgments on the foes of God and of his
Church, which in anticipation had been forecast already. The seven seals set before us the
kind of events which were to be looked for—victory, war, famine, pestilence, martyrdom,
convulsion; then the end. The seven trumpets have pointed out the sphere over which the
several judgments shall fall which are to bring about the end. These correspond almost
precisely with the seven bowls; thus CONFIRMING the impression that between
trumpets and bowls there is the distinction between announcement and effect.
The trumpets follow thus in order:
1. Earth, Revelation 8:7
2. Sea, Revelation 8:8

3. Waters, Revelation 8:10, Revelation 8:11
4. Sun, Revelation 8:12
5. Smoke out of the abyss, Revelation 9:1-11
6. The great river, Revelation 9:13-21
7. The issue, Revelation 11:15-18
The bowls follow thus:
1. Earth, Revelation 16:2
2. Sea, Revelation 16:3
3. Waters, Revelation 16:4-7
4. Sun, Revelation 16:8, Revelation 16:9
5. Throne of the beast, Revelation 16:10, Revelation 16:11
6. The great river, Revelation 16:12-16
7. "It is done!" Revelation 16:17-21
There is one feature common to all the bowls—they are "the bowls of the wrath of God."
By "the wrath of God" we understand nothing like revenge, malice, or vindictiveness; but
that pure and holy indignation against sin, which is a necessity of nature in a Being of
perfect love. As, however, we have so frequently found the scenes of the Old Testament
furnishing material for the gorgeous imagery of this book, so it is here. The student can
scarcely help noticing the similarity in the effect of the bowls with that of the plagues of
Egypt. Thus they one and all seem to say, as the Lord once "put a difference between the
Egyptians and Israel," so it will be AGAIN. The first deliverance was from the hosts of
Egypt. The second was from the hosts of hell, when Jesus died. The third shall be the
final one—from the hosts of earth and hell, when the Lord shall appear in his glory!
While we reverently refrain from attempting an interpretation in DETAIL of the effects of
the pouring out of the several bowls, we can as little refrain from pointing out the
manifold distinctive features of them, as illustrating permanent truths concerning the
government of God.
I. ERE THE END COMETH, GOD'S JUDGMENTS OF WRATH WILL BE POURED
OUT UPON THE WORLD. Our Lord, in his SERMON ON THE MOUNT, as well as in
iris parables, teaches us that up to the time of the end there will be impenitent men; and
that the clashing of good with evil will go on to the time of the great harvest day. The Old
Testament prophets indicate the same, and they repeatedly declare that on the wicked the

wrath of God will fall. The Lord did of old "put a difference between the Egyptians and
Israel;" and he will, in his own time and way, show the difference between the Church
and the world. The wicked shall be "broken to shivers."
II. GOD HATH HIS "BOWLS" IN WHICH ARE THE CONTENTS OF HIS WRATH
WAITING TO BE OUTPOURED. "The 'vials' point to the metaphor in Revelation 14:10,
'the cup of God's anger.' The 'vial' (cf. Amos 6:6) was the shallow 'bowl' in which they
drew from the LARGER goblet." £ There are many weapons hidden in God's armoury,
many arrows in his quiver, many forces stored up ready to be BROUGHT forth; as yet he
holdeth them back. He waiteth. He is long suffering. He hath forgotten neither his
promises nor his threatenings. "He waiteth to be gracious." But he will not wait always.
The Lord is a jealous God, and will not suffer his people always to be discomfited.
III. THE BRINGING OUT OF THESE HIDDEN FORCES IS FORESEEN AND
DETERMINED. Three truths are taught us here.
1. That the authority to POUR out the bowls comes from "the temple" (Revelation 16:1).
From the sanctuary. "Heaven itself."
2. That there is an angelic ministry ready to be EMPLOYED ON this service (Revelation
15:6). "There is nothing in prophetic imagery more striking than this PICTURE OF THE
seven angels issuing, in solemn procession, from the sanctuary." £
3. The angel bands wait the word of command, "Go ye," etc. The angels of God are all
ministering spirits, ascending and descending upon the Son of man.
IV. WHEN THE ANGELS OF JUDGMENT POUR OUT THE "BOWLS," ALL
NATURE MAY BE FULL OF WHIPS AND STINGS. (Cf. Revelation 14:1-4,
Revelation 14:8-11.) Here the elements of nature, which are the conditions and media of
man's comfort, are all turned into so many instruments of torture, when used in wrath.
When will men learn that nature brings us joy only through the mercy of God? that it is
"of the Lord's mercies we are not consumed"? How little might suffice to make life
intolerable! One equivalent less of oxygen in the air, or one equivalent more, and life
would he unendurable. SOONER OR LATER God will convict ungodly men of their
"hard speeches," by sore judgments.
V. THE EFFECT OF THESE JUDGMENTS ON UNGODLY MEN WILL BE TO
EXCITE TO ANGER, AND NOT TO BRING TO REPENTANCE. (Revelation 14:9,
Revelation 14:11, "They repented not;" "They blasphemed.") Men, in their disloyalty to
high Heaven, seem to think that the function of a Divine Being is just to make his
creatures as comfortable as possible; as if there were no principles of righteousness for
which a holy Governor should contend, and as if there were no claims on our obedience
on which the great Governor ought to insist. And if he whom they have OFFENDED
makes them smart, they "blaspheme"! "The foolishness of man perverteth his way, and
his heart fretteth against the Lord." Note: Here is a refutation of the error that all suffering
is disciplinary, and tends to improve. The vile heart of man perverts it, and makes it a
means of his own hardening in sin.

VI. THE HOLY ONES SEE IN THE DIVINE RETRIBUTION A MANIFESTATION
OF RIGHTEOUSNESS. In Revelation 14:5 "the angel of the waters" celebrates the
righteousness of God, and in Revelation 14:7 "the altar" is said to do it; so the Revised
Version reads; meaning, probably, the souls of the martyrs beneath it £ (Revelation 6:9).
Only those beings who are in full sympathy with the Divine righteousness and love are in
a position to judge rightly of the Divine procedure. And these, whether they be the
ministering angels or the once suffering saints, see in the recompenses of a holy Governor
new manifestations of that rectitude which presides over all. "It is a righteous thing with
God to recompense affliction to them that afflict you, and to you that are afflicted, rest" (2
Thessalonians 1:6, 2 Thessalonians 1:7). There are times even now when the righteous
find the sight of deeds of atrocity and wickedness more than they can bear, and they cry
aloud in the language of the ninety-fourth psalm (cf. Psalms 94:1-4). That cry will be
answered. But although in the cry there may be traces of human passion, in the answer
there will be nothing contrary to perfect equity. Note:
1. Although all Scripture points to trouble on a vastly greater scale than we as yet see it,
ere the end shall come, yet on a smaller scale God's judgments are ever at work. "Though
hand join in hand, the wicked shall not be unpunished." That which is a bulwark to the
good is a detective to the evil.
2. Let us not forget that the wondrous way in which the BALANCE of nature's forces is
preserved, so as to bring us life and peace and comfort, is owing, not to nature, but to
God. His attempering care and constant remembrance alone preserve our souls from
death, our eyes from tears, and our feet from falling. Let us, then, not look too much at,
nor lean too much on, earthly comforts. If they are comforts, it is God that makes them
so, and we hold them at his disposal.
3. In our daily life we can sing of both mercy and judgment. No cup is all sweetness. A
dash of bitter mingles with all. Not all bitter, lest we should pine away; not all sweet, lest
we should become insensible to life's peril and responsibilities. We need the chastening
reminders of our own faults and sins.
4. We are indebted to Divine mercy even for the sanctifying effect of our trials. It is not
the natural influence of trouble to improve the soul. By itself it wears, worries, vexes. We
chafe against it. It galls. Only when the sanctifying grace of God works with it and by it
will it mature the spirit in meekness, submission, and love. Of all things to be dreaded,
the very worst evil is that of being abandoned by God to that hardness of heart which will
turn even the just penalty for our sin into an occasion for fiercer revolt OF THE HEART,
and viler words on the tongue!
9. COFFMAN, "This is the famed chapter of the bowls; and what we have here is a "free
adaptation, with modifications and amplifications,"[1] of the series of trumpet judgments depicted
in Revelation 8 and Revelation 9, which "THE PROPHET wishes to emphasize by
recapitulation."[2] "These bowls are final but not complete."[3] God's saints are not HARMED BY
them. What they represent is the total corruption of earth's environment, not the physical
environment which is here used as a symbol, but the moral, intellectual, religious, and spiritual
environment. This perversion of the moral and cultural world of mankind will be the final
culmination of evil upon the earth, presenting the true saints of God with their final and most

effective challenge.
It is the literalism of scholars, quite unconsciously in many, it seems, that totally dismantles the
efforts of some to understand this marvelous chapter. "These plagues cannot be interpreted in a
literal sense."[4] "It is difficult INDEED to believe that any such happenings as these would take
place in history."[5] Some who see this, however, fail utterly to come up with an answer as to just
what is symbolized. For example, Pieters, who enthusiastically accepted the principle that
"literalism here is hopeless,"[6] " did not even hazard a guess as to what the various bowl symbols
mean, declaring that, "The true interpretation has not been found, and probably cannot BE
FOUND."[7] Roberson, another highly respected scholar, speaking of interpreting these bowls,
wrote, "It may be that no attempt to do so will ever be successful."[8] Such views are a little
embarrassing to this writer who confidently believes that a valid understanding of what is
symbolized by the bowls can be presented, an interpretation that is both logical and fully in
harmony with what the rest of THE NEW TESTAMENTteaches. This will be spelled out below.
These seven bowls are poured out, if not simultaneously, then nearly so; because, as Beckwith
noted, "The pains and sores of Revelation 16:11 (in the fifth bowl) refer to the first plague,"[9] thus
showing that the plagues were operating co-extensively. We might refer to all seven bowls as
""Satan's Propaganda Apparatus." But does not God send this? Of COURSE. It is the divine
judicial hardening of mankind due to sin and rebellion against God which is undoubtedly in view
here, as several very discerning scholars have observed. "This means that the great and final
interdiction of God has come."[10] Exactly the same hardening is here which Paul discussed in
Romans 1:24,26,28. "God gave them up." This means that God darkened their minds, hardened
their hearts and delivered them over to the devices of Satan whom they preferred to serve. It is
impossible to understand this chapter without due attention to God's hardening of the entire pre-
Christian world, because this chapter is a prophecy of exactly the same thing happening again
before the Second Coming of Christ. That is the reason that the ominous shadow of the plagues
of Egypt falls over these bowls, as so many have pointed out. See discussion of, "When God
Gives Men Up," my Commentary on Romans, pp. 38-51, and "The Hardening of Israel," and also
at pp. 392-395. The principle that God does what he allows and requires fully hardened people to
do is clear. A good NEW TESTAMENT example is the command of Jesus to Judas, ""Get on at
once with the betrayal" (John 13:27, a paraphrase). Thus, these bowls are actually the culmination
of human wickedness; but they are also, in a very real sense, the judgments of God upon the
incorrigibly evil. Wicked men, hardened finally by God himself, due to their obduracy and rebellion,
at last "receive in themselves that recompense of their ERROR which was due" (Romans 1:27).
When God at last allows sinful MAN TO walk fully and unrestrained in the evil ways he has
chosen, the total pollution of the moral, intellectual, spiritual, and religious environment will happen
again, just like it did in the case of the pre-Christian Gentiles; and that ultimate hardening of all
mankind is the dreadful eventuality symbolized by these seven bowls. The repeated mention in
Revelation 16:9,11,21 of the absolute refusal of people to repent proves this view to be correct.
The chapter deals with the final and ultimate hardening of the human race.
[1] James Moffatt. Expositor's Greek NEW TESTAMENT, Vol. V (Grand Rapids, Michigan: Wm.
B. Eerdmans Publishing Company, 1967), p. 446.
[2] Ibid.
[3] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House,
1956), p. 190.
[4] R. C. H. Lenski. The Interpretation of St. John's Revelation (Minneapolis, Minnesota: Augsburg
PUBLISHING HOUSE. 1943), p. 463.
[5] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: Inter-Varsity Press. 1975), p.
154.
[6] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B.
Eerdmans Publishing Company, 1954), p. 243.

[7] Ibid., p. 244.
[8] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box
3305,1957), p. 118.
[9] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House,
1919), p. 681.
[10] W. A. Criswell, Expository Sermons on Revelation in IV Vols. (Grand Rapids, Michigan:
Zondervan PUBLISHING HOUSE, 1962), III, p. 174.
And I heard a great voice out of the temple, saying to the seven angels, Go ye, and pour out the
seven bowls of the wrath of God into the earth. (Revelation 16:1)
Go ye, and pour out ... In the chapter introduction, it was noted that these seven bowls are poured
out quickly and almost simultaneously. Criswell commented on this:
The Greek indicates that these come one after the other in rapid succession. Just like that! When
the judgment (or hardening) finally comes, it comes in a hurry.[11]
Some interpreters apply these to the destruction of Rome, as Summers, for example, who saw
them as, "The swiftly executed wrath of God ... on THE ROMAN Empire";[12] but whatever
fulfillment occurred in that does not mitigate against the application of them in a much more
extensive frame of reference to the final judicial hardening of the entire race of man. The fact of
the totality of these judgments (all instead of merely one third, as in the trumpets) forbids our
limitation of it to pagan Rome alone. What happened in the fall of Rome is a preview of what is yet
to happen, or may INDEED be in the process of happening now. Furthermore, there have been
many fulfillments of this historically, Pharaoh being the great Old Testament example of it; and all
such occurrences are types of these seven bowls of wrath which are the final, ultimate, and "last"
manifestation of the same phenomenon. Many have associated these bowls of wrath, and for very
good reasons, with the French Revolution.
[11] Ibid.
[12] Ray Summers, Worthy is the Lamb (Nashville: Broadman Press, 1961), p. 186.
10. HAWKER, "In this Chapter we behold all the Angels, one after another, pouring out
their Vials. The awful Consequences which followed are related. The sudden coming of
Christ is noticed. A Blessedness is pronounced on him that watcheth.
Rev_16:1
And I heard a great voice out of the temple saying to the seven angels, Go your ways, and
pour out the vials of the wrath of God upon the earth.
As in the opening of this Chapter we are called upon to the observation of the ministry of
the Vials, which contain the last plagues of our God, upon the enemies of the faith; I
shall beg to do upon this occasion, as I did before the opening of the ministry of the
Seals, and the ministry of the Trumpets, give some short statement, according to my
view, of the Vials themselves.
And, first. I think it will not admit of a question, but that the opening of the vials, took
place at that period, be that period fixed by the different calculations of men, at whatever
time it may, when, after the Church had been long persecuted, and darkened, under the
Pope and his confederates, the pure Gospel of Christ began to hold up its head. There
may be, and indeed there is a diversity of opinion, at what period to place this; whether
when this kingdom first began to emerge from popery, or at a more remote period, from

the present. I have said before, that though I have here and there spoken in round
numbers of years, such as the time that Pagan Rome continued, after Christ’s return to
glory; and the probable time, that Arius arose, with his awful heresy: yet I do not mean
that this Poor Man’s Commentary shall have anything to do with calculating times, or
seasons, as the probable period, when the predictions in this book, remaining to be
fulfilled, may be expected to be accomplished. I know that it would much gratify
curiosity, for all men by nature love to be supposed, as seeing more into future events
than their neighbors. But though this is very natural, yet it is not from grace. I therefore
have confined myself to form judgment of the facts, and not of the times. These will all
open in due course, as the Lord hath appointed. I therefore, on this subject, of the
ministry of the vials, would make this one general observation, namely, that they
certainly opened, when the pure Gospel, after the long obscurity under which it had lain
in popish legends, and the trumpery of that heresy, began to lift up its head. Then it was,
according to my view, when John saw that angel flying in the midst of heaven, having the
everlasting Gospel to preach unto them that dwell on the earth; and to every nation, and
kindred, and tongue and people, Rev_14:6.
Secondly. It is important, for the right apprehension of the ministry of the vials, to
remember, that though they are placed last, its point of order, in this book; yet the
opening of the seals were not all finished, neither the sounding of the trumpets all over,
before the first vial, and indeed several of the succeeding ones, had performed their
ministry. This is abundantly evident, for the greater part of the vials have done their
office; indeed all have finished excepting the two last: yet the seventh trumpet is not yet
sounded, neither will it, (as is most, probable,) before the seventh vial comes to be
poured out.
And, thirdly. It may be proper to make one general observation more, on the subject of
those vials, before we go on, to look at each of them particularly; and to remark, that the
plagues which follow each vial poured out, do not so totally pass away, as that the whole
wrath is expended of one, before the next vial which was to succeed, comes to be poured
out. Not so. For we behold the consequences of some of the early vials, even operating
now; and, therefore, we are not to conclude, that one woe is past, in all those instances,
before another comes. The whole ministry of the vials is directed by the Lord, as his last
plagues, to bring down the enemies of his salvation; and, therefore they are so directed
by the Lord, as shall best accomplish this purpose. Having thus stated, in a general way
and manner, the subject of the ministry of the vials, at large, we will now prosecute the
Chapter, and attend to what may be supposed, under each, as particularly intended.
11. MEYER, " RECOMPENSE FOR THE BLOOD OF SAINTS
Rev_16:1-9
It makes us pause to hear that angels, who rejoice over one sinner that repenteth, are
employed in these terrible judgments. It is very startling to hear their outspoken
acquiescence in the plagues that vitiate the earth, sea, springs, and sun. The angel of the
waters insists that God has judged righteously, and the altar, beneath which are the
souls of the martyrs, assents.
Our softer age shrinks from such conceptions of the divine judgments, but it is likely that
our standards are weakened and warped by our daily contact with what is earthly and

human. God’s love is not soft and emasculated, but strong, vigorous, and righteous. Only
when we reach the land of light and glory, shall we understand the true horror of sin and
the inveteracy of human apostasy. Then we also shall be able to take up those solemn
words of endorsement in Rev_15:7, Even so, Lord God, Almighty, true and righteous
are thy judgments.
12. BIBLICAL ILLUSTRATOR, "Predestined suffering in the government of the
world
I. All the dispensations of this suffering are under the direction of God. “And I heard a
great voice out of the temple saying to the seven angels, Go your ways and pour out the
vials of the wrath of God upon the earth.” From the very Shrine of the Almighty, the
Holy of Holies, He deals out and regulates every item.
1. He orders their agents. Each of the “seven angels” or messengers are sent forth by
Him. “Go your ways.” The Supreme Governor of the universe conducts His affairs
through a vast system of secondary instrumentalities. There is not a pain that quivers
in the nerve of any sentient being that comes not from Him. Is not this a soothing
and a strengthening thought under all the dispensations of sorrow?
2. He appoints their seasons. The “seven angels” do not all come together, each has
its period.
3. He fixes their places. Each of the seven angels who, under God, are to dispense the
plagues, has his place assigned him. Each had his “vial,” or bowl, and each bowl had
a place on which it was to be poured. The first came upon “the earth,” the second on
“the sea,” the third upon “the rivers and fountains,” the fourth upon “the sun,” the
fifth upon “the seat (throne) of the beast,” the sixth upon “the great river Euphrates,”
and the seventh “into the air.” Whether there is a reference here to plagues in Egypt,
or sufferings elsewhere, I know not.
4. He determines their character. The sufferings that came forth from the bowls
were not of exactly the same kind or amount, some seemed more terrible and
tremendous than others. The sufferings of some are distinguished by physical
diseases, some by social bereavements, some by secular losses and disappointments,
some by mental perplexities, some by moral anguish, etc. “Every heart knoweth its
own bitterness.”
II. All the dispensations of this suffering have a great moral purpose. They are not
malignant but merciful. They are not to ruin souls but to save them. They are curative
elements in the painful cup of life; they are storms to purify the moral atmosphere of the
world.
1. The righteous punishment of cruel persecution. “For they have shed the blood of
saints and prophets, and Thou hast given them blood to drink; for they are worthy.”
2. The righteous punishment of supreme worldliness. “And the fifth angel poured
out his vial upon the seat (throne) of the beast; and his kingdom was full of darkness;
and they gnawed their tongues.” Worldliness in the ascendant is indeed like this
beast pourtrayed in the Apocalypse. It sits supreme; it has a throne, a crown, a
sceptre that extends over all.
3. The overwhelming ruin of organised wrong. Great Babylon, what is it? The moral
evils of the world organised into its metropolis. Falsehood, sensuality, pride,

ambition, impiety, fraud, tyranny, embodied in a mighty city. This is the Babylon,
and all unredeemed men are citizens in it. The Divine purpose is to destroy it. All His
dispensations are against it, and will one day shiver it to pieces. Take courage, be of
good cheer!
III. All the dispensations of this suffering have an influence co-extensive with the
universe. There was not a drop from the bowl in either of the angel’s hands that
terminated where it fell. The contents of these bowls are not like showers falling on the
rocks in summer, which having touched them are then exhaled for ever. No, they
continue to operate. The bowl that fell on the earth became an evil and painful sore, that
which fell on the sea became blood and death, that which fell upon the sun scorched
mankind, that which fell on the beast spread darkness and agony in all directions, that
which fell upon the Euphrates produced a drought, and drew out of the mouth of the
dragon wild beasts and strange dragons, the bowl that poured out its contents on the air
produced lightnings, and thunders, and earthquakes, causing Babylon to be riven
asunder, and every mountain and valley to flee away. Observe—
1. Nothing in the world of mind terminates with itself. “No man liveth unto himself.”
Each step we give will touch chords that will vibrate through all the arches of
immensity.
2. Whatever goes forth from mind exerts an influence on the domain of matter.
(David Thomas, D. D.)
The first five bowls
I. Ere the end cometh God’s judgments of wrath will be poured out upon the world.
II. God hath his “bowls” in which are the contents of his wrath waiting to be outpoured.
III. The bringing out of these hidden forces is foreseen and determined.
IV. When the angels of judgment pour out the “bowls,” all nature may be full of whips
and stings (cf. Rev_16:1-4; Rev_16:8-11).
V. The effect of these judgments on ungodly men will be to excite to anger, and not to
bring to repentance. “They repented not”; “they blasphemed” (Rev_16:9; Rev_16:11).
VI. The holy ones see in the Divine retribution a manifestation of righteousness. In
Rev_16:5 “the angel of the waters” celebrates the righteousness of God, and in Rev_16:7
“the altar” is said to do it; so the Revised Version reads; meaning, probably, the souls of
the martyrs beneath it (Rev_6:9). Only those beings who are in full sympathy with the
Divine righteousness and love are in a position to judge rightly of the Divine procedure.
Note—
1. Although all Scripture points to trouble on a vastly greater scale than we as yet see
it, ere the end shall come, yet on a smaller scale God’s judgments are ever at work.
“Though hand join in hand, the wicked shall not be unpunished.” That which is a
bulwark to the good is a detective to the evil.
2. Let us not forget that the wondrous way in which the balance of nature’s forces is
preserved, so as to bring us life and peace and comfort, is owing, not to nature, but to
God.
3. In our daily life we can sing of both mercy and judgment. No cup is all sweetness.
A dash of bitter mingles with all. Not all bitter, lest we should pine away; not all

sweet, lest we should become insensible to life’s peril and responsibilities.
4. We are indebted to Divine mercy even for the sanctifying effect of our trials. (C.
Clemance, D. D.)
They repented not to give Him glory.
The hardened heart
“They repented not to give Him glory.” This impenitence is told of in Rev_9:20, and in
this chapter again at Rev_9:11; Rev_21:1-27.
I. A very certain fact. The late Mr. Kingsley, in his book, “The Roman and the Teuton,”
draws out at length the evidence both of the horrible sufferings and the yet more
horrible impenitence of the Roman people in the days of their empire’s fall. He refers to
these very verses as accurately describing the condition of things in those awful days,
when the people of Rome “gnawed their tongues for pain, and blasphemed,” etc. (Rev_
9:11). And it is to Rome and her fall that St. John is here alluding. There can hardly be
doubt of that. But the sinners at Rome were not the only ones who, in spite of the
judgments of God resting upon them, have, nevertheless, hardened their hearts. Who
has not known of such things?
II. And very wonderful. We say a burnt child dreads the fire, but it is evident that they
who have been “scorched with great heat” (verse 9) by the righteous wrath of God are yet
not afraid to incur that wrath again. Nothing strikes us more than the persistent way in
which, in the “day of provocation in the wilderness,” the Israelites went on sinning,
notwithstanding all that it brought upon them in the way of punishment.
III. And very awful. “Ephraim is joined to idols: let him alone.” “Why should ye be
stricken any more?”—no good comes of it, punishment does not make any difference.
IV. But yet not inexplicable. For—
1. Times of such distress as are told of here are just the most unfavourable times of
all others for that serious, earnest thought which would lead to repentance. Distress
distracts the mind, drags it hither and thither, so that it cannot stay itself upon God.
To trust to the hour of death to turn unto God is, indeed, to build upon the sand.
2. Resentment against their ill-treatment holds their mind more than aught else.
Where that fear is not, God’s wrath will exasperate, enrage, and harden, but there
will be no repentance.
3. They attribute their sufferings to every cause but the true one.
4. “Because sentence against an evil work is not executed speedily, therefore the
heart of the sons of men is fully set in them to do evil “ (Ecc_8:11). (S. Conway, B.
A.)
Judgments and no repentance: repentance and no salvation
I. Judgments, apart from Divine grace, may produce a kind of repentance.
1. Judgment may produce a carnal repentance—a repentance that is of the flesh, and
after the manner of the sinful nature of men. Though the man changes, he is not
savingly changed: he becomes another man, but not a new man. The thunders, and

the storms, and the hail, and the noisome sores can produce in men nothing more
than a fleshly repentance; and flesh repenting is still flesh, and tends to corruption.
2. And hence, again, it is but a transient repentance. They repent but for a season.
While they see the immediate evil of their sin in its results, they cry out as if they
really hated sin; but their hatred is only a little tiff, which lasts for a while, and then
they make friends with their sins, as Pilate made friends with Herod. Their goodness
is as the morning cloud; and as the early dew it passes away.
3. Such a repentance is superficial. It only affects the surface of the man. It does not
go to the heart, it is hardly more than skin deep. Beware of a superficial repentance,
for God abhors it. God is not mocked; He sees the loathsomeness of the ulcer
through the film which seeks to hide it.
4. The awful terrors of God may produce a despairing repentance. What an awful
thing it is when the law of God and the terrors of God work upon the conscience, and
arouse all a man’s fears, and yet he will not fly to Christ I
II. Judgments do not and cannot of themselves produce a repentance such as gives God
glory. “They repented not to give Him glory.” Now, this not giving God glory is a very
important omission, and one which vitiates the whole matter. True repentance gives God
glory in many ways. Is yours true repentance or not? That is the question.
1. It reverences and adores God’s omniscience. It is a confession of the fact of God’s
knowledge, and the truthfulness of His statements, for the man says, “O Lord, I am
what Thy Word says I am. Before Thee have I sinned. In Thy sight have I done evil.
Thou knowest me altogether, and I adore Thine omniscience.”
2. The truly penitent gives glory to the righteousness of God in His law. Impenitence
rails at the law as too severe, speaks of transgression as a trifle, and of future
punishment as cruelty; but the truly repentant soul admires the law, and champions
it even against its own self. Do you know all this in your own heart?
3. The sincerely penitent also adores and glorifies the justice of God in His
punishment of transgression. Is sin really sinful to you? Do you see its desert of hell?
If not, your repentance needs to be repented of.
4. True repentance glorifies the sovereignty of God in His mercy, saying, “Let Him
do as He wills, for His will is holy love.”
5. Further, the man has repented to the glory of God when he spies out that there is a
way by which God can be just and yet the Justifier of the ungodly—when he sees the
Lord Jesus Christ, the adorable Son of God, coming in our human nature and
becoming the substitute for sinners, and the sacrifice for sin.
6. For, mark you, it glorifies God in one other way—by setting the sinner ever
afterwards craving after holiness. “The burnt child dreads the fire”; and the sinner
dreads sin when he has been delivered from the flame of it by the Lord Jesus.
III. The judgments of God, apart from Divine grace, may, through our hardness of heart,
involve us in greater sin.
1. If God has chastened you very much, until He is saying, “O Ephraim, what shall I
do unto thee?” then all this chastening which you have despised involves you in
deeper sin, because you now sin with a clearer knowledge of what sin really is.
2. To many lives judgments also introduce the element of falsehood. The man vowed
that if he recovered from sickness he would fear God. He was sick, and a saint he

would be. But when he got well, ah I how much of a saint was he?
3. There are some whose conduct has in it the element of deliberate hatred of God;
for these have had time now to see which way evil goes, and yet they follow it. They
love sin as sin.
4. This introduces the element of presumption, deliberation, resolve; and when men
sin so, there is a talent of lead in the measure of their iniquity, and it weighs
exceedingly heavy.
IV. The judgments of God are to be viewed with great discretion. He who studies them
must do it with solemn care.
1. Judgments tend to good. Do not forget that. They ought to tend to good to you
who are exercised by them. How many are aroused to think of better things by
sickness in their own persons, or sudden death in others! National judgments are
frequently a ministry of grace.
2. Judgments do impress some men. Many will come to hear a sermon just after a
dear baby has died, or a brother or father has been taken away. Death whips the
careless into thought.
3. Some, no doubt, are sweetly subdued by judgments, when these are qualified with
grace. The grace of God working with their afflictions, they bow themselves beneath
the chastening hand; and when they do this, it is good for them that they are
afflicted.
4. But then, next, still let it be recollected that these things will not work good of
themselves. I want you to remember this, because I have known people say, “Well, if
I were afflicted I might be converted. If I lay sick I might be saved.” Oh, do not think
so. Sickness and sorrow of themselves are no helps to salvation. Pain and poverty are
not evangelists; disease and despair are not apostles. Look at the lost in hell.
Suffering has effected no good in them.
5. Oh, that God would lead you to repent now, before any of His judgments fall upon
you! Why should we not repent at once? Surely we ought to repent of doing wrong
when we perceive that we are wronging so good a God. Permit me also to say to you
how much nobler and sweeter a thing it is to be drawn than to be driven. Must you
be beaten to Christ? And then, again, recollect, you can repent now so much more
clearly than in the hour of sickness. God helping you, this is a very good hour for
repenting. (C. H. Spurgeon.)
2 The first angel went and poured out his bowl on
the land, and ugly, festering sores broke out on
the people who had the mark of the beast and

worshiped its image.
1.BARNES, “And the first went - Went forth from heaven, where the seat of the
vision was laid.
And poured out his vial upon the earth - That is, upon the land, in
contradistinction from the sea, the rivers, the air, the seat of the beast, the sun, as
represented in the other vials. In Rev_16:1, the word earth is used in the general sense to
denote this world as distinguished from heaven; in this verse it is used in the specific
sense, to denote land as distinguished from other things. Compare Mar_4:1; Mar_6:47;
Joh_6:21; Act_27:29, Act_27:43-44. In many respects there is a strong resemblance
between the pouring out of those seven vials, and the sounding of the seven trumpets, in
Rev. 8–9, though they refer to different events. In the sounding of the first trumpet
Rev_8:7, it was the earth that was particularly affected in contradistinction from the sea,
the fountains, and the sun: “The first angel sounded, and there followed hail and fire
mingled with blood, and they were cast upon the earth.” Compare Rev_8:8, Rev_8:10,
Rev_8:12. In regard to the symbolical meaning of the term earth, considered with
reference to divine judgments, see the notes on Rev_8:7.
And there fell a noisome and grievous sore - The judgment here is specifically
different from that inflicted under the first trumpet, Rev_8:7. There it is said to have
been that “the third part of trees was burnt up, and all green grass was burnt up.” Here it
is that there fell upon people a “noisome and grievous sore.” The two, therefore, are
designed to refer to different events, and to different forms of punishment. The word
rendered “sore” properly denotes a wound (Homer, Iliad xi. 812), and then, in later
writers, an ulcer or sore. It is used in the New Testament only in the following places:
Luk_16:21, “The dogs came and licked his sores”; and in Rev_16:2, Rev_16:11, where it
is rendered “sore,” and “sores.” It is used in the Septuagint, in reference to the boils that
were brought upon the Egyptians, in Exo_9:9-12, and probably Deu_28:27; in reference
to the leprosy, Lev_13:18-20, Lev_13:23; in reference to the boil, ulcer, or elephantiasis
brought upon Job Job_2:7; and in reference to any sore or ulcer, in Deu_28:35.
In all these places it is the translation of the word ‫שׁחין‬ she
chiyn - rendered in our
English version as “boil,” Exo_9:9-11; Lev_13:18-20, Lev_13:23; 2Ki_20:7; Job_2:7;
Isa_38:21; and “botch,” Deu_28:27, Deu_28:35. The proper meaning, therefore, is that
of a sore, ulcer, or boil of a severe and painful character; and the most obvious reference
in the passage, to one who was accustomed to the language of Scripture, would be to
some fearful plague like what was sent upon the Egyptians. In the case of Hezekiah 2Ki_
20:7; Isa_38:21, it was probably used to denote a “plague-boil,” or the black leprosy. See
the notes on Isa_38:21. The word “noisome” - κακᆵν kakon, “evil, bad” - is used here to
characterize the plague referred to as being especially painful and dangerous. The word
“grievous” - πονηρον ponēron - “bad, malignant, hurtful” - is further used to increase the
intensity of the expression, and to characterize the plague as particularly severe. There is
no reason to suppose that it is meant that this would be literally inflicted, anymore than
it is in the next plague, where it is said that the “rivers and fountains became blood.”
What is obviously meant is, that there would be some calamity which would be well
represented or symbolized by such a fearful plague.
Upon the men - Though the plague was poured upon “the earth,” yet its effects were
seen upon “men.” Some grievous calamity would befall them, as if they were suddenly
visited with the plague.

Which had the mark of the beast - notes on Rev_13:16-17. This determines the
portion of the earth that was to be afflicted. It was not the whole world; it was only that
part of it where the “beast” was honored. According to the interpretation proposed in
Rev. 13, this refers to those who are under the dominion of the papacy.
And upon them which worshipped his image - See the notes on Rev_13:14-15.
According to the interpretation in Rev. 13, those are meant who sustained the civil or
secular power to which the papacy gave life and strength, and from which it, in turn,
received countenance and protection.
In regard to the application or fulfillment of this symbol, it is unnecessary to say that
there have been very different opinions in the world, and that very different opinions
still prevail. The great mass of Protestant commentators suppose that it refers to the
papacy; and of those who entertain this opinion, the greater portion suppose that the
calamity referred to by the pouring out of this vial is already past, though it is supposed
by many that the things foreshadowed by a part of these “vials” are yet to be
accomplished. As to the true meaning of the symbol before us, I would make the
following remarks:
(1) It refers to the papal power. This application is demanded by the results which
were reached in the examination of Rev. 13. See the remarks on the “beast” in the notes
on Rev_13:1-2, Rev_13:11, and on “the image of the beast” in the notes on Rev_13:14-15.
This one mighty power existed in two forms closely united, and mutually sustaining each
other - the civil or secular, and the ecclesiastical or spiritual. It is this combined and
consolidated power - the papacy as such - that is referred to here, for this has been the
grand anti-Christian power in the world.
(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 what 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 he 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 the notes on Dan_7:24-28;
and compare the notes on Rev_13:3, Rev_13:12-14. The restoration of the old Roman
dominion under Charlemagne, and the aid which he rendered to the papacy in its

establishment as to a temporal power, would make it probable that this kingdom would
be referred to in the series of judgments that were to accomplish the overthrow of the
papal dominion.
(b) In an important sense France has always been the head of the papal power. The
king of France has been usually styled, by the popes themselves, “the oldest son of the
church.” In reference to the whole papal dominion in former times, one of the principal
reliances has been on France, and, to a very large extent, the state of Europe has been
determined by the condition of France. “A revolution in France,” said Napoleon, “is
sooner or later followed by a revolution in Europe” (Alison). Its central position; its
power; its direct relation to all the purposes and aims of the papacy, would seem to make
it probable that, in the account of the final destruction of that power, this kingdom
would not be overlooked.
(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
Exo_9:9-11; and the sense here is, not that this would be literally inflicted on the power
here referred to, but that a calamity would come upon it which would be well
represented by that, or of which that would be an appropriate emblem. This
interpretation is further confirmed by Rev_11:8, where Rome is referred to under the
name of Egypt, and where it is clear that we are to look for a course of divine dealing, in
regard to the one, resembling what occurred to the other.
See the notes on that passage. Now, this “noisome and grievous sore would well
represent the moral corruption, the pollution, the infidelity, the atheism, the general
dissolution of society, that preceded and accompanied the French revolution; for that
was a universal breaking out of loathsome internal disease - of corruption at the center -
and in its general features might be represented as a universal plague-spot on society,
extending over the countries where the beast and his image were principally worshipped.
The symbol would properly denote that “tremendous outbreak of social and moral evil,
of democratic fury, atheism, and vice, which was specially seen to characterize the
French revolution: that of which the ultimate source was in the long and deep-seated
corruption and irreligion of the nation; the outward vent, expression, and organ of its
Jacobin clubs, and seditious and atheistic publications; the result, the dissolution of all
society, all morals, and all religion; with acts of atrocity and horror accompanying,
scarce paralleled in the history of people; and suffering and anguish of correspondent
intensity throbbing throughout the social mass and corroding it; what, from France as a
center, spread like a plague throughout its affiliated societies to the other countries of
papal Christendom, and was, wherever its poison was imbibed, as much the punishment
as the symptoms of the corruption within.”
Of this sad chapter in the history of man, it is unnecessary to give any description
here. For scenes of horror, pollution, and blood, its parallel has never been found in the
history of our race, and, as an event in history, it was worthy of a notice in the symbols
which portrayed the future. The full details of these amazing scenes must be sought in
the histories which describe them, and to such works as Alison’s History of Europe, and
Burke’s Letters on a Regicide Peace, the reader must be referred. A few expressions
copied from those letters of Mr. Burke, penned with no design of illustrating this passage
in the Apocalypse, and no expectation that they would be ever so applied, will show with
what propriety the spirit of inspiration suggested the phrase, “a noisome and grievous

sore” or plague-spot, on the supposition that the design was to refer to these scenes. In
speaking of the revolutionary spirit in France, Mr. Burke calls it “the fever of aggravated
Jacobinism,” “the epidemic of atheistical fanaticism,” “an evil lying deep in the
corruptions of human nature,” “the malignant French distemper,” “a plague, with its
fanatical spirit of proselytism, that needed the strictest quarantine to guard against it,”
whereof, though the mischief might be “skimmed over” for a time, yet the result into
whatever country it entered, was “the corruption of all morals,” “the decomposition of all
society,” etc. But it is unnecessary to describe those scenes further. The “world has them
by heart,” and they can never be obliterated from the memory of man. In the whole
history of the race there has never been an outbreak of evil that showed so deep
pollution and corruption within.
(d) The result of this was to affect the papacy - a blow, in fact, aimed at that power. Of
course, all the infidelity and atheism of the French nation, before so strongly papal, went
just so far in weakening the power of the papacy; and in the ultimate result it will
perhaps yet be found that the horrid outbreaks in the French revolution were the first in
the series of providential events that will result in the entire overthrow of that anti-
Christian power. At all events, it will be admitted, I think, that, on the supposition that it
was intended that this should be descriptive of the scenes that occurred in Europe at the
close of the last century, no more expressive symbol could have been chosen than has
been employed in the pouring out of this first vial of wrath.
2. CLARKE, “A noisome and grievous sore - This is a reference to the sixth
Egyptian plague, boils and blains, Exo_9:8, Exo_9:9, etc.
3. GILL, “And the first went,.... The Arabic and Ethiopic versions read, "the first angel",
and who undoubtedly is meant, who readily and cheerfully obeyed the orders given him,
as did the rest; by this angel cannot be meant Pope Adrian, as Lyra, a Popish interpreter,
imagines; for a pope would never hurt the worshippers of the beast, as this angel does;
rather some Christian Protestant prince or magistrate is designed, and Brightman
applies it to Queen Elizabeth; though a set of kings and princes yet to come seem to be
intended:
and poured out his vial upon the earth; not upon the whole earth, and the
inhabitants of it; not upon the temple or church of God, and the worshippers in it, which
are measured, hid, and protected; nor upon the Roman Pagan empire, which was
destroyed under the sixth seal, and which never had any worshippers of the beast and
his image in it, for then he was not risen; nor upon the whole apostate church, only a
part of it: some think the meaner and vulgar sort of Papists are meant, who were
reformed by the Waldenses, Wycliff, Huss, and others before Luther; but rather the
antichristian powers on the continent are designed, and particularly Germany; for as the
first trumpet affected the earth, Rev_8:7 and brought the Goths into Germany, and
other inland countries on the continent; so this first vial affects the earth, and brings
distress upon the Popish party in the same place: and this respects not the Reformation
by Luther, as some have thought, nor the wars of the Turks here in the last age; though
were it not for some things unfulfilled, which are to precede these vials, one would be
tempted to think that this vial was now pouring out upon the empire; but I rather think
this refers to a time of distress yet to come on those parts, and which will issue in a
reformation from Popery again; for it should be observed, and it may be observed once

for all, that though these vials are so many plagues upon antichrist, they are each of
them so many steps to the advancement of Christ's kingdom and glory:
and there fell a noisome and grievous sore upon the men which had the
mark of the beast, and upon them which worshipped his image; that is, who were
professors of the Popish religion, and adherents of the pope of Rome in those parts; see
Rev_13:15 who will only feel the effects of this vial, and that by a noisome and grievous
sore falling on them, in allusion to the plague of boils in Egypt, Exo_9:8 by which may
be meant, either literally something external, but not the plague in Dioclesian's time, for
then the beast was not risen; and there were none that could have his mark or worship
his image: some have thought the French disease is intended, which first appeared in the
world in 1490, among the Papists, as a just judgment upon them for the horrible and
unnatural lusts and uncleanness of the Romish clergy; and others understand it of a very
great heat, which will be before the burning of the world, and will raise blisters and boils
upon men: or rather this may design something internal, either the remorse of their
consciences, reflections on their past practices, and black despair and horror of mind;
and their madness, wrath, and fury, their malice and envy at the success of the preachers
of the Gospel, and of Protestant states and princes against them; see Deu_28:27.
Moreover, their secret and wicked practices, both in political and ecclesiastical affairs,
will be discovered, and they will appear with boils and blotches upon them all over,
which will render them odious to the people, and be the means of a general reformation.
Mr. Daubuz thinks the curse of wickedness in the ninth and tenth centuries, after the
invocation of saints and angels, and the worship of images were settled, is meant.
4. HENRY, “We had in the foregoing chapter the great and solemn preparation that was
made for the pouring out of the vials; now we have the performance of that work. Here
observe,
I. That, though every thing was made ready before, yet nothing was to be put in
execution without an immediate positive order from God; and this he gave out of the
temple, answering the prayers of his people, and avenging their quarrel.
II. No sooner was the word of command given than it was immediately obeyed; no
delay, no objection made. We find that some of the best men, as Moses and Jeremiah,
did not so readily come in and comply with the call of God to their work; but the angels
of God excel not only in strength, but in a readiness to do the will of God. God says, Go
your ways, and pour out the vials, and immediately the work is begun. We are taught to
pray that the will of God may be done on earth as it is done in heaven. And now we enter
upon a series of very terrible dispensations of Providence, of which it is difficult to give
the certain meaning or to make the particular application. But in the general it is worth
our observation that,
1. We have here a reference and allusion to several of the plagues of Egypt, such as the
turning of their waters into blood, and smiting them with boils and sores. Their sins
were alike, and so were their punishments.
2. These vials have a plain reference to the seven trumpets, which represented the rise
of antichrist; and we learn hence that the fall of the church's enemies shall bear some
resemblance to their rise, and that God can bring them down in such ways as they chose
to exalt themselves. And the fall of antichrist shall be gradual; as Rome was not built in
one day, so neither shall it fall in one day, but it falls by degrees; it shall fall so as to rise
no more.
3. The fall of the antichristian interest shall be universal. Every thing that any ways
belonged to them, or could be serviceable to them, the premises and all their

appurtenances, are put into the writ for destruction: their earth, their air, their sea, their
rivers, their cities, all consigned over to ruin, all accursed for the sake of the wickedness
of that people. Thus the creation groans and suffers through the sins of men.
5. JAMISON, “went — Greek, “went away.”
poured out — So the angel cast fire into the earth previous to the series of trumpets
(Rev_8:5).
upon — so Coptic. But A, B, C, Vulgate, and Syriac read, “into.”
noisome — literally, “evil” (compare Deu_28:27, Deu_28:35). The very same Greek
word is used in the Septuagint as here, Greek, “helkos.” The reason why the sixth
Egyptian plague is the first here is because it was directed against the Egyptian
magicians, Jannes and Jambres, so that they could not stand before Moses; and so here
the plague is sent upon those who in the beast worship had practiced sorcery. As they
submitted to the mark of the beast, so they must bear the mark of the avenging God.
Contrast Rev_7:3; Eze_9:4, Eze_9:6.
grievous — distressing to the sufferers.
sore upon the men — antitype to the sixth Egyptian plague.
which had the mark of the beast — Therefore this first vial is subsequent to the
period of the beast’s rule.
5B. NOTE, Erdman, "The pouring out of the sesven bowls depicts the final judgments of ?God
upon the enemies of Christ and his Church." The trumpets sound the warning and call to
repentence, but the bowls are the outpouring of the wrath of God.
6. PULPIT, “And the first went, and poured out his vial upon the earth; his bowl into, etc. (Revised
Version). (On "vial," see on Revelation 5:8.) The preposition εἰς, "into," distinguishes the first three
vials from the last four, which have ἐπί, "upon," and some writers make this the basis for
classifying the vials into groups of three and four; but it seems better to divide into groups of four
and three (see on Revelation 16:1, and preliminary remarks on the trumpet visions). And there
fell; and it became (Revised Version). Compare the phraseology of Exodus 9:10. A noisome and
grievous sore upon the men which had the mark of the beast, and upon them which worshipped
his image. The counterpart of the sixth plague of Egypt. The word ἓλκος, "sore," used here, is the
same used in LXX., Exodus 9:1-35. It is impossible to say with certainty what (if any) particular
judgment upon the ungodly is intended to be signified by St. John in this plague. From amongst
the numerous interpretations which have been given to illustrate this passage, we may mention
that of Andreas, who sees in it a reference to the "ULCER" ( ἕλκος) of conscience. Or it may be
that the writer has in contemplation that bodily disease which is the inevitable outcome of sin, and
which often afflicts men in this world as the direct result of their misdoings; though, of COURSE, it
cannot always be asserted to be a consequence of a man's own personal misdoings. (On the
latter part of the verse, see on Revelation 13:1-18.)
7. COFFMAN, "And the first went, and poured out his bowl into the earth; and it became a
noisome and grievous sore upon the men that had the mark of the beast, and that worshipped his
image.
And the first went and poured out ... The word for "sore" is "the same as that used to describe the
boils and sores in the plagues of Egypt (Exodus 9:8-11)."[13] Moffatt translated it as a "noisome
and painful ulcer."[14] "Noisome," of course, means "stinking." Before taking up the meaning of
this, note that this plague fell only upon those identified with the beast.
Upon the men that had the mark of the beast ... "These evils (the bow]s) do not affect other men
(the Christians)."[15] A mandatory deduction here is that no literal destruction of the land is meant.

But what is meant? The earth itself, its populations out of which the land-beast arose, will become
one vast propaganda factory advancing the teachings of the devil, with the result that all kinds of
"stinking ULCERS" shall spring up all over the world. Within a few blocks of where this is written,
there are a dozen of them, as proclaimed by their gaudy neon signs: "Totally Nude Girls," "Adult
Theater XXX Movies," "Bottoms Up Club," "Sylvia Sin's Lounge," etc. If anyone does not believe
such places are "stinking ULCERS," let him ask the police of any great city. Tragically, there is no
way to stop the pornographic, liquor, prostitution, and perversion palaces which today fill half the
world. An angel of the wrath of God has poured out his bowl upon the earth, not upon a third of it,
but upon all of it.
Scholars who think they can get rid of this prophecy by limiting it to ancient pagan Rome, or by
dismissing it as, "merely a retelling of the sixth Egyptian plague of boils,"[16] need to read it again.
The things mentioned above are merely the tip of the iceberg. The printing and publication
industries of the world are glutted with vicious, anti-God, atheistic, subversive, immoral, and
destructive propaganda of every evil kind. Every GROCERY STORE has its magazine section
devoted to the secularization and corruption of humanity. The movies and entertainment business
have so far been corrupted that there is hardly any market for decent and helpful material.
Likewise, the art, and even the music of the world, have been lowered to a level of jungle rhythm,
guttural screaming, and the mouthing of obscenities. The art forms of our day betray a ruptured,
fractured, and broken culture.
All over the world, evil religious cults are springing up. What are these but more "stinking
ULCERS"? Recently, in Houston, "The Church of Atheism" was unveiled. Satan has so perverted
the laws and opinions of mankind that such monstrosities are endowed with all of the rights and
privileges that should belong to righteousness and truth.
The bitter delusions of Marxism are being peddled all over the earth by means of every device of
propaganda and subversion ever invented by Satan. But why go on? It would take a library to
describe what is meant by the bowl of the wrath of God being poured out upon the earth. How
about all those learned men who see nothing here except some ancient HISTORICAL EVENT?
We do not offer this interpretation as meaning that "the end of time is upon us" or that the final
judicial hardening of the race of mankind has already occurred. Nor, are the things we have
pointed out intended as an affirmation, for it is not true, that all art, music, literature, publications,
entertainment, etc., are evil. Thanks to the God of heaven through Christ, there are still many
wonderful, beautiful, and uplifting things available in every one of these fields; and it could be that
the complete fulfillment of this prophecy lies yet a great distance into the future, or that the things
we have understood as pertaining to the whole world could be merely the astounding perversions
that mark the decline of our own isolated culture in America. Therefore, we make no claim
whatever that this bowl of wrath, or any of the others, is totally fulfilled by the aberrations noted.
However, our interpretation is that the bowls of wrath mean exactly the type of moral and spiritual
pollution of the total human environment that we have attempted to point out. It is not merely that
lust, vulgarity, pornography, violence, perversion, and obscenity are present in our culture. They
have always been present in greater or lesser extent in every culture. What is alarming today is
the toleration, acceptance, and justification of such things, even to the extent of their being
advocated and encouraged by and political institutions; and that is what signals a frightening new
aspect of such wickedness today. It could be later than we think.
The festering, malignant, noisome ulcers which are breaking out over the earth are represented
as hurting the worshippers of the beast, the followers of Satan. How is this true? The PARASITIC
and destructive nature of all satanic "sores" causes them to hurt all kinds of legitimate and
constructive endeavors. The "stinking ulcer" of the late Jim Jones' Communist Camp in Guyana
literally destroyed everyone connected with it. Look what communism has done all over the world.
In the interpretation of this first bowl, we have also, in part, the interpretation of all seven, for they

are concurrent, intermingled, mutually supported; and each one is but a part of the total corruption
of mankind's moral and spiritual environment.
[13] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p.
126.
[14] James Moffatt, op. cit., p. 446.
[15] Leon Morris, Tyndale NEW TESTAMENT Commentaries, Vol. 20, Revelation (Grand Rapids,
Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 193.
[16] Martin Rist, The Interpreter's Bible, Vol. XII (New York-Nashville: Abingdon Press, 1957), p.
481.
8. HAWKER, "And the first went, and poured out his vial upon the earth; and there fell a
noisome and grievous sore upon the men which had the mark of the beast, and upon
them which worshipped his image.
There can be no doubt, but that it was the Lord Jesus Christ, whose voice John heard, as
mentioned in the former verse, thus sending forth his servants on their employment; or
God the Holy Ghost, whose office it is to ordain to the ministry. In either sense, it is
blessed. For in either point of view, it must be attended with success. And most blessed
was the success of it. For the effects of the pouring out of the first vial was, that a
noisome, and grievous sore, fell upon the men which had the mark of the beast, and
upon them which worshipped his image.
The Reader will remember that I do not speak decidedly upon any point of doubtful
meaning, but I venture to believe that it was the pouring out of this first Vial, which is
said to have been poured upon the earth, that is, the empire of the Pope, which produced
a change upon the minds of numbers, concerning him and his heresy. For what is a
noisome and grievous sore, in a spiritual sense, but a sense of dissatisfaction. And when
the eyes of the common people, here called the earth, through grace, were opened to see
the folly of bulls, and grants, and licences, and pardons, all for money, what could sour
the mind more, than the having been long hoodwinked by such iniquity.
3 The second angel poured out his bowl on the
sea, and it turned into blood like that of a dead
person, and every living thing in the sea died.
1.BARNES, “And the second angel poured out his vial upon the sea - So the
second trumpet Rev_8:8, “And the second angel sounded, and as it were a great
mountain burning with fire was cast into the sea; and the third part of the sea became
blood.” For the meaning of this as a symbol, see the notes on that verse.
And it became as the blood of a dead man - “Either very bloody, like a mangled
corse, or else colored, as it were, with the dark and almost black blood of a dead man”

(Prof. Stuart, in loco). The latter would seem to be, most probably, the meaning;
implying that the ocean would become discolored, and indicating that this was the effect
of blood shed in great quantities on its waters. In Rev_8:8 it is, “the sea became blood”;
here the allusion to the blood of a dead man would more naturally suggest the idea of
naval conflicts, and of the blood of the slain poured in great quantities into the deep.
And every living soul died in the sea - In Rev_8:9 it is said that “the third part of
the creatures that were in the sea died, and the third part of the ships were destroyed.”
Here the destruction is more general; the calamity is more severe and awful. It is as if
every living thing - πᇰσα ψυχᆱ ζራσα pasa psuchē zōsa - had died. No emphasis should be
put on the word “soul” here, for the word means merely “a creature, a living thing, an
animal,” Act_2:43; Act_3:23; Rom_13:1; 1Co_15:45. See Robinson, Lexicon sub voce, c.
The sense here is, that there would be some dreadful calamity, as if the sea were to be
changed into dark blood, and as if every living thing in it were to die.
In inquiring into the proper application of this, it is natural to look for something
pertaining to the sea, or the ocean (see the notes on Rev_8:8-9), and we should expect to
find the fulfillment in some calamity that would fall on the marine force, or the
commerce of the power that is here referred to; that is, according to the interpretation
all along adopted, of the papal power; and the proper application, according to this
interpretation, would be the complete destruction or annihilation of the naval force that
contributed to sustain the papacy. This we should look for in respect to the naval power
of France, Spain, and Portugal, for these are the only papal nations that have had a navy.
We should expect, in the fulfillment of this, to find a series of naval disasters, reddening
the sea with blood, which would tend to weaken the power of the papacy, and which
might be regarded as one in the series of events that would ultimately result in its entire
overthrow.
Accordingly, in pursuance of the plan adopted in explaining the pouring out of the
first vial, it is to be observed that immediately succeeding, and connected with, the
events thus referred to, there was a series of naval disasters that swept away the fleets of
France, and that completely demolished the most formidable naval power that had ever
been prepared by any nation under the papal dominion. This series of disasters is thus
noticed by Mr. Elliott (iii. 329, 330): “Meanwhile, the great naval war between France
and England was in progress; which, from its commencement in February, 1793, lasted
for above twenty years, with no intermission but that of the short and delusive peace of
Amiens; in which war the maritime power of Great Britain was strengthened by the
Almighty Providence that protected her to destroy everywhere the French ships,
commerce, and smaller colonies; including those of the fast and long-continued allies of
the French, Holland and Spain. In the year 1793, the greater part of the French fleet at
Toulon was destroyed by Lord Hood; in June, 1794, followed Lord Howe’s great victory
over the French off Ushant; then the taking of Corsica, and nearly all the smaller Spanish
and French West India Islands; then, in 1795, Lord Bridport’s naval victory, and the
capture of the Cape of Good Hope; as also soon after of a French and Dutch fleet, sent to
retake it; then, in 1797, the victory over the Spanish fleet off Cape Vincent; and that of
Camperdown over the Dutch; then, in succession, Lord Nelson’s three mighty victories -
of the Nile in 1798, of Copenhagen in 1801, and in 1805 of Trafalgar. Altogether in this
naval war, from its beginning in 1793, to its end in 1815, it appears that there were
destroyed near 200 ships of the line, between 300 and 400 frigates, and an almost
incalculable number of smaller vessels of war and ships of commerce. The whole history
of the world does not present such a period of naval war, destruction, and bloodshed.”
This brief summary may show, if this was referred to, the propriety of the expression,
“The sea became as the blood of a dead man”; and may show also that, on the

supposition that it was intended that these events should be referred to, an appropriate
symbol has been employed. No language could more strikingly set forth these bloody
scenes.
2. CLARKE, “As the blood of a dead man - Either meaning blood in a state of
putrescency, or an effusion of blood in naval conflicts; even the sea was tinged with the
blood of those who were slain in these wars. This is most probably the meaning of this
vial. These engagements were so sanguinary that both the conquerors and the conquered
were nearly destroyed; every living soul died in the sea.
3. GILL, “And the second angel poured out his vial upon the sea,.... Not literally;
and so does not design the stagnation of it, which it is thought will be before the general
conflagration; see Amo_7:4 nor is it to be understood of the sea of this world, and the
men of it, who are like a troubled sea; but rather of Popish doctrines and councils, which
are a sea of errors, and will now be confuted and put an end to. Brightman applies it to
the council of Trent, and makes this angel to be Chemnitius, a German divine, who wrote
a confutation of it; but as the sea is a collection of many waters, and many waters in this
book signify the people and nations under the Romish yoke, sea here may design the
whole jurisdiction of Rome, or mystical Babylon; see Jer_51:36 and particularly its
maritime powers, Spain and Portugal: and as the second trumpet affected the sea, Rev_
8:8 and brought the Vandals into Spain and Portugal, so this second vial affects the sea,
and brings great wars, slaughter, and bloodshed into these parts, when they also will be
reformed from Popery:
and it became as the blood of a dead man; thick, clotted together, and putrid, and
so never to be returned to their former state:
and every living soul died in the sea: those, that are not reformed will either die by
the sword, or fly into other parts; for there will be no comfortable living for the Popish
party in those countries where now they live in power, ease, and affluence. This, and the
following vial, are referred by Mr. Daubuz, the one to the first crusades, or holy wars, for
the regaining of the holy land, and the other to the latter of them.
4. HENRY, “(2.) The second angel poured out his vial; and here we see, [1.] Where it
fell - upon the sea; that is, say some, upon the jurisdiction and dominion of the papacy;
others upon the whole system of their religion, their false doctrines, their corrupt
glosses, their superstitious rites, their idolatrous worship, their pardons, indulgences, a
great conflux of wicked inventions and institutions, by which they maintain a trade and
traffic advantageous to themselves, but injurious to all who deal with them. [2.] What it
produced: It turned the sea into blood, as the blood of a dead man, and every living soul
died in the sea. God discovered not only the vanity and falsehood of their religion, but
the pernicious and deadly nature of it - that the souls of men were poisoned by that
which was pretended to be the sure means of their salvation.
5. JAMISON, “angel — So B and Andreas. But A, C, and Vulgate omit it.
upon — Greek, “into.”
became as ... blood — answering to another Egyptian plague.

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