Teks -- Revelation 16:1-21 (NET)

The Bowls of God’s Wrath

16:1 Then I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” 16:2 So the first angel went and poured out his bowl on the earth. Then ugly and painful sores appeared on the people who had the mark of the beast and who worshiped his image. 16:3 Next, the second angel poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died. 16:4 Then the third angel poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now I heard the angel of the waters saying: “You are just– the one who is and who was, the Holy One– because you have passed these judgments, 16:6 because they poured out the blood of your saints and prophets, so you have given them blood to drink. They got what they deserved!” 16:7 Then I heard the altar reply, “Yes, Lord God, the All-Powerful, your judgments are true and just!” 16:8 Then the fourth angel poured out his bowl on the sun, and it was permitted to scorch people with fire. 16:9 Thus people were scorched by the terrible heat, yet they blasphemed the name of God, who has ruling authority over these plagues, and they would not repent and give him glory. 16:10 Then the fifth angel poured out his bowl on the throne of the beast so that darkness covered his kingdom, and people began to bite their tongues because of their pain. 16:11 They blasphemed the God of heaven because of their sufferings and because of their sores, but nevertheless they still refused to repent of their deeds. 16:12 Then the sixth angel poured out his bowl on the great river Euphrates and dried up its water to prepare the way for the kings from the east. 16:13 Then I saw three unclean spirits that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth to bring them together for the battle that will take place on the great day of God, the All-Powerful. 16:15 (Look! I will come like a thief! Blessed is the one who stays alert and does not lose his clothes so that he will not have to walk around naked and his shameful condition be seen.) 16:16 Now the spirits gathered the kings and their armies to the place that is called Armageddon in Hebrew. 16:17 Finally the seventh angel poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 16:18 Then there were flashes of lightning, roaring, and crashes of thunder, and there was a tremendous earthquake– an earthquake unequaled since humanity has been on the earth, so tremendous was that earthquake. 16:19 The great city was split into three parts and the cities of the nations collapsed. So Babylon the great was remembered before God, and was given the cup filled with the wine made of God’s furious wrath. 16:20 Every island fled away and no mountains could be found. 16:21 And gigantic hailstones, weighing about a hundred pounds each, fell from heaven on people, but they blasphemed God because of the plague of hail, since it was so horrendous.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rev 16:1 - A great voice

A great voice ( megalēs phōnēs ).

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

Robertson: Rev 16:1 - Pour out

Pour out ( ekcheete ).

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

Robertson: Rev 16:1 - The seven bowls

The seven bowls ( tas hepta phialas ).

The article points to Rev 16:7.

Robertson: Rev 16:2 - Went and poured out

Went and poured out ( apēlthen kai execheen ).

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

Robertson: Rev 16:2 - Into the earth

Into the earth ( eis tēn gēn ).

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

Robertson: Rev 16:2 - It became

It became ( egeneto ).

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

Robertson: Rev 16:2 - A noisome and grievous sore

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

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

Robertson: Rev 16:3 - Into the sea

Into the sea ( eis tēn thalassan ).

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

Robertson: Rev 16:3 - Blood as of a dead man

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

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

Robertson: Rev 16:3 - Every living soul

Every living soul ( pāsa psuchē zōēs ).

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

Robertson: Rev 16:3 - Even the things that were in the sea

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

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

Robertson: Rev 16:4 - Into the rivers and the fountains of waters

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

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

Robertson: Rev 16:5 - The angel of the waters

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

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

Robertson: Rev 16:5 - Which art and which wast

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

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

Robertson: Rev 16:5 - Thou Holy One

Thou Holy One ( ho hosios ).

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

Robertson: Rev 16:5 - Because thou didst thus judge

Because thou didst thus judge ( hoti tauta ekrinas ).

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

Robertson: Rev 16:6 - For

For ( hoti ).

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

Robertson: Rev 16:6 - They poured out

They poured out ( exechean ).

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

Robertson: Rev 16:6 - Blood hast thou given them to drink

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

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

Robertson: Rev 16:6 - They are worthy

They are worthy ( axioi eisin ).

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

Robertson: Rev 16:7 - O Lord God, the Almighty

O Lord God, the Almighty ( Kurie ho theos ho pantokratōr ).

Just as in Rev 15:3 in the Song of Moses and of the Lamb, vocative with the article ho . "Judgments"(kriseis ) here instead of "ways"(hodoi ) there, and with the order of the adjectives reversed (alēthinai kai dikaiai , true and righteous).

Robertson: Rev 16:8 - Upon the sun

Upon the sun ( epi ton hēlion ).

Not eis (into) as in Rev 16:2, Rev 16:3, Rev 16:4. The fourth trumpet (Rev 8:12) affected a third of the sun, moon, and stars with a plague of darkness, but here it is a plague of extreme heat.

Robertson: Rev 16:8 - To scorch with fire

To scorch with fire ( kaumatisai en puri ).

First aorist active infinitive of kaumatizō , late (Plutarch, Epictetus) causative verb (from kauma , heat), in N.T. only here and Rev 16:9; Mat 13:6; Mar 4:6. The addition of en puri (in fire, with fire) intensifies the picture.

Robertson: Rev 16:9 - Were scorched

Were scorched ( ekaumatisthēsan ).

First aorist passive indicative of same verb.

Robertson: Rev 16:9 - With great heat

With great heat ( kauma mega ).

Cognate accusative retained with the passive verb. Old word (from kaiō to burn), in N.T. only Rev 7:16 and here. For blaspheming the name of God see Rev 13:6; Jam 2:7; Rom 2:24; 1Ti 6:1. They blamed God for the plagues.

Robertson: Rev 16:9 - They repented not

They repented not ( ou metenoēsan ).

This solemn negative aorist of metanoeō is a refrain like a funeral dirge (Rev 9:20.; Rev 16:11). In Rev 11:13 some did repent because of the earthquake. Even deserved punishment may harden the heart.

Robertson: Rev 16:9 - To give him glory

To give him glory ( dounai autōi doxan ).

Second aorist active infinitive of didōmi , almost result. For the phrase see Rev 11:13; Rev 14:7; Rev 19:7.

Robertson: Rev 16:10 - Upon the throne of the beast

Upon the throne of the beast ( epi ton thronon tou thēriou ).

That is Rome (Rev 13:2). The dragon gave the beast his throne (Rev 2:13).

Robertson: Rev 16:10 - Was darkened

Was darkened ( egeneto eskotōmenē ).

Periphrastic past perfect passive with ginomai and skotoō (Rev 9:2). Like the darkness of the Egyptian plague (Exo 10:22) and worse, for the effects of the previous plagues continue.

Robertson: Rev 16:10 - They gnawed their tongues

They gnawed their tongues ( emasōnto tas glōssas autōn ).

Imperfect middle of masaomai , old verb (to chew), from maō (to knead), only here in N.T.

Robertson: Rev 16:10 - For pain

For pain ( ek tou ponou ).

"Out of distress"(cf. ek in Rev 8:13), rare sense of old word (from penomai to work for one’ s living), in N.T. only here, Rev 21:4; Col 4:13. See Mat 8:12.

Robertson: Rev 16:11 - They blasphemed

They blasphemed ( eblasphēmēsan )

and they repented not (kai ou metenoēsan ). Precisely as in Rev 16:9, which see. Not just because of the supernatural darkness, but also "because of their pains"(ek tōn ponōn autōn , plural here and same use of ek ) and their sores (kai ek tōn helkōn autōn , as in Rev 16:2, only plural, and same use of ek ).

Robertson: Rev 16:11 - Of their works

Of their works ( ek tōn ergōn autōn ).

"Out of their deeds,"and addition to Rev 16:9.

Robertson: Rev 16:11 - The God of heaven

The God of heaven ( ton theon tou ouranou ).

As in Dan 2:44. Like the pride of Nebuchadrezzar against Jehovah.

Robertson: Rev 16:12 - Upon the great river, the river Euphrates

Upon the great river, the river Euphrates ( epi ton potamon ton megan ton Euphratēn ).

The sixth trumpet brings up the river Euphrates also (Rev 9:14), only there epi with the locative, while here epi with the accusative. Note triple use of the article ton here.

Robertson: Rev 16:12 - Was dried up

Was dried up ( exēranthē ).

First aorist (prophetic) passive of xērainō (Rev 14:15). Cf. Zec 10:11.

Robertson: Rev 16:12 - That may be made ready

That may be made ready ( hina hetoimasthēi ).

Purpose clause with hina and the first aorist passive of hetoimazō . Common verb in Rev (Rev 8:6; Rev 9:7, Rev 9:15; Rev 12:6; Rev 19:7; Rev 21:2).

Robertson: Rev 16:12 - The way for the kings

The way for the kings ( hē hodos tōn basileōn ).

Objective genitive basileōn .

Robertson: Rev 16:12 - That come from the sunrising

That come from the sunrising ( tōn apo anatolēs heliou ).

"Those from the rising of the sun,"the kings from the east (cf. Mat 2:2) in their march against Rome. Parthia in particular resisted Rome before Trajan’ s day.

Robertson: Rev 16:13 - Coming out of

Coming out of ( ek alone, no participle erchomena ).

Robertson: Rev 16:13 - Of the dragon

Of the dragon ( tou drakontos ).

That is Satan (Rev 12:3, Rev 12:9).

Robertson: Rev 16:13 - Of the beast

Of the beast ( tou thēriou ).

The first beast (Rev 13:1, Rev 13:12) and then just the beast (Rev 13:14.; Rev 14:9, Rev 14:11; Rev 15:2; Rev 16:2, Rev 16:10), the brute force of the World-power represented by the Roman Empire"(Swete).

Robertson: Rev 16:13 - Of the false prophet

Of the false prophet ( tou pseudoprophētou ).

Cf. Mat 7:15; Act 13:6; 1Jo 2:22; 1Jo 4:3; 2Jo 1:7. Identified with the second beast (Rev 13:11-14) in Rev 19:20; Rev 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).

Robertson: Rev 16:13 - Three unclean spirits

Three unclean spirits ( pneumata tria akatharta ).

Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Rev 1:16 (Rev 9:17.; Rev 11:5; Rev 12:15; Rev 19:15, Rev 19:21) as a chief seat of influence. In 2Th 2:8 we have "the breath of his mouth"(the other sense of pneuma ). For akatharton (unclean) with pneuma see Mar 1:23.; Mar 3:11; Mar 5:2.; Act 5:16; Act 8:7. Christ expelled unclean spirits, but His enemies send them forth"(Swete). See Zec 13:2 "the false prophets and the unclean spirits."

Robertson: Rev 16:13 - As it were frogs

As it were frogs ( hōs batrachoi ).

Cf. Exo 8:5; Lev 11:10. Old word, here alone in N.T. Like loathsome frogs in form.

Robertson: Rev 16:14 - Spirits of devils

Spirits of devils ( pneumata daimoniōn ).

"Spirits of demons."Explanation of the simile hōs batrachoi . See 1Ti 4:1 about "deceiving spirits and teachings of demons."

Robertson: Rev 16:14 - Working signs

Working signs ( poiounta sēmeia ).

"Doing signs"(present active participle of poieō ). The Egyptian magicians wrought "signs"(tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums.

Robertson: Rev 16:14 - Which go forth

Which go forth ( ha ekporeuetai ).

Singular verb with neuter plural (collective) subject.

Robertson: Rev 16:14 - Unto the kings

Unto the kings ( epi tous basileis ).

The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. "There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain"(Swete).

Robertson: Rev 16:14 - To gather them together

To gather them together ( sunagagein ).

Second aorist active infinitive of sunagō , to express purpose (that of the unclean spirits).

Robertson: Rev 16:14 - Unto the war of the great day of God, the Almighty

Unto the war of the great day of God, the Almighty ( eis ton polemon tēs hēmeras tēs megalēs tou theou tou pantokratoros ).

Some take this to be war between nations, like Mar 13:8, but it is more likely war against God (Psa 2:2) and probably the battle pictured in Rev 17:14; Rev 19:19. Cf. 2Pe 3:12, "the day of God,"his reckoning with the nations. See Joe 2:11; Joe 3:4. Paul uses "that day"for the day of the Lord Jesus (the Parousia) as in 1Th 5:2; 2Th 1:10; 2Th 2:2; 1Co 1:8; 2Co 1:14; Phi 1:6; Phi 2:16; 2Ti 1:12, 2Ti 1:18; 2Ti 4:8.

Robertson: Rev 16:15 - Behold, I come as a thief

Behold, I come as a thief ( idou erchomai hōs kleptēs ).

The voice of Christ breaks in with the same metaphor as in Rev 3:3, which see. There comes one of seven beatitudes in Rev (Rev 1:3; Rev 14:13; Rev 16:15; Rev 19:9; Rev 20:6; Rev 22:7, Rev 22:14). For grēgorōn (watching) see Rev 3:2, and for tērōn (keeping), Rev 1:3.

Robertson: Rev 16:15 - Lest he walk naked

Lest he walk naked ( hina mē gumnos peripatēi ).

Negative purpose clause with hina mē and the present active subjunctive of peripateō , and note predicate nominative gumnos (naked).

Robertson: Rev 16:15 - And they see his shame

And they see his shame ( kai blepōsin tēn aschēmosunēn autou ).

Continuation of the final clause with present active subjunctive of blepō . Aschēmosunēn is old word (from aschēmōn , indecent, 1Co 12:23), in N.T. only here and Rom 1:27, a euphemism for tēn aischunēn (Rev 3:18).

Robertson: Rev 16:16 - They gathered

They gathered ( sunēgagen ).

Second aorist active indicative of sunagō , singular (the three unclean spirits), like ekporeuetai in Rev 16:14.

Robertson: Rev 16:16 - Har-Magedon

Har-Magedon ( HaṙMagedōn ).

John proceeds now after the interruption in Rev 16:15. Perhaps "the mountains of Megiddo"though not certain. Megiddo is in the valley of Esdraelon, and by the waters of Megiddo (the Kishon) Israel gained a decisive victory over Sisera (Jdg 5:19), celebrated in Deborah’ s song. See also Rev 20:8. and Eze 39:2, Eze 39:4.

Robertson: Rev 16:17 - Upon the air

Upon the air ( epi ton aera ).

All men breathe the air and this is worse than the smiting of the earth (Rev 16:2), the sea (Rev 16:3), the fresh waters (Rev 16:4), the sun (Rev 16:8).

Robertson: Rev 16:17 - A great voice

A great voice ( phōnē megalē ).

The voice of God as in Rev 16:1.

Robertson: Rev 16:17 - It is done

It is done ( Gegonen ).

Perfect active indicative of ginomai . Like Gegonan in Rev 21:6. The whole series of plagues is now complete.

Robertson: Rev 16:18 - And there were

And there were ( kai egenonto ).

"And there came"(same verb ginomai ). See Rev 8:5; Rev 11:19 for this list of terrible sounds and lightnings, and for the great earthquake (seismos megas ) see Rev 6:12; Rev 11:13 (cf. Luk 21:11).

Robertson: Rev 16:18 - Such as was not

Such as was not ( hoios ouk egeneto ).

Qualitative relative with ginomai again, "such as came not."

Robertson: Rev 16:18 - Since there were men

Since there were men ( aph' hou anthrōpoi egenonto ).

"Since which time (chronou understood) men came."

Robertson: Rev 16:18 - So great an earthquake, so mighty

So great an earthquake, so mighty ( tēlikoutos seismos houtō megas ).

Quantitative correlative tēlikoutos rather than the qualitative toioutos , to correspond with hoios (not hosos ). And then houtō megas repeats (redundant) tēlikoutos . Cf. Mar 13:19 for hoia - toiautē about like tribulation (thlipsis ).

Robertson: Rev 16:19 - Was divided into three parts

Was divided into three parts ( egeneto eis tria merē ).

"Came into three parts"(ginomai again). In Rev 11:3 a tenth part of the city fell. Babylon (Rome) is meant (Rev 17:18).

Robertson: Rev 16:19 - Fell

Fell ( epesan ).

Second aorist active indicative of piptō (̇an form in place of ̇on ).

Robertson: Rev 16:19 - Was remembered

Was remembered ( emnēsthē ).

First aorist (prophetic) passive indicative of mimnēskō . Babylon (Rome) had not been overlooked. God was simply biding his time with Rome.

Robertson: Rev 16:19 - To give unto her

To give unto her ( dounai autēi ).

Second aorist active infinitive of didōmi , epexegetic use as in Rev 11:18; Rev 16:9.

Robertson: Rev 16:19 - The cup of the wine of the fierceness of his wrath

The cup of the wine of the fierceness of his wrath ( to potērion tou oinou tou thumou tēs orgēs autou ).

"The cup of the wine of the wrath of his anger,"using both thumos (boiling rage) and orgē (settled anger). See both in Jer 30:24.

Robertson: Rev 16:20 - Fled

Fled ( ephugen ).

Second aorist active indicative of pheugō . Islands sometimes sink in the sea in earthquakes (Rev 6:14).

Robertson: Rev 16:20 - Were not found

Were not found ( ouch heurethēsan ).

First aorist passive indicative of heuriskō . See Rev 20:11 for the same idea.

Robertson: Rev 16:21 - Hail

Hail ( chalaza ).

As in Rev 8:7; Rev 11:19.

Robertson: Rev 16:21 - Every stone about the weight of a talent

Every stone about the weight of a talent ( hōs talantiaia ).

Old adjective (from talanton ), here only in N.T., but in Polybius and Josephus. See Exo 9:24 for the great hail in Egypt and also Jos 10:11; Isa 28:2; Eze 38:22 for hail as the symbol of God’ s wrath. In the lxx a talanton ranged in weight from 108 to 130 pounds.

Robertson: Rev 16:21 - Because of the plague of hail

Because of the plague of hail ( ek tēs plēgēs tēs chalazēs ).

"As a result of the plague of hail."This punishment had the same effect as in Rev 16:9, Rev 16:11.

Robertson: Rev 16:21 - Exceeding great

Exceeding great ( Megalē - sphrodra ).

Emphatic positions at ends of the clause (great - exceedingly).

Vincent: Rev 16:1 - The vials

The vials

Add seven .

Vincent: Rev 16:2 - And the first went

And the first went

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

Vincent: Rev 16:2 - There fell

There fell ( ἐγένετο )

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

Vincent: Rev 16:2 - Noisome and grievous

Noisome and grievous ( κακὸν καὶ πονηρὸν )

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

Vincent: Rev 16:2 - Sore

Sore ( ἕλκος )

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

Vincent: Rev 16:3 - It became

It became ( ἐγένετο )

Or there came .

Vincent: Rev 16:3 - Blood

Blood

Compare Exo 7:19.

Vincent: Rev 16:3 - As of a dead man

As of a dead man

Thick, corrupt, and noisome.

Vincent: Rev 16:3 - Living soul

Living soul ( ψυχὴ ζῶσα )

The best texts read ψυχὴ ζωῆς soul of life .

Vincent: Rev 16:4 - The third angel

The third angel

Omit angel .

Vincent: Rev 16:4 - They became

They became ( ἐγένετο )

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

Vincent: Rev 16:5 - The angel of the waters

The angel of the waters

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

Vincent: Rev 16:5 - O Lord

O Lord

Omit.

Vincent: Rev 16:5 - And shalt be

And shalt be

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

Vincent: Rev 16:5 - Thou didst thus judge

Thou didst thus judge ( παῦτα ἔκρινας )

Lit., Thou didst judge these things .

Vincent: Rev 16:6 - For they are worthy

For they are worthy

Omit for .

Vincent: Rev 16:7 - Another out of the altar

Another out of the altar

Omit another out of , and read, as Rev., I heard the altar . The altar personified. Compare Rev 6:9, where the souls of the martyrs are seen under the altar and cry how long .

Vincent: Rev 16:7 - Almighty

Almighty

Add the article: the Almighty .

Vincent: Rev 16:8 - The fourth angel

The fourth angel

Omit angel .

Vincent: Rev 16:8 - Power was given

Power was given ( ἐδόθη )

Rev., it was given .

Vincent: Rev 16:8 - With fire

With fire ( ἐν πυρί )

Lit., " in fire." The element in which the scorching takes place.

Vincent: Rev 16:9 - Repent to give Him glory

Repent to give Him glory

Glorify Him by repentance.

Vincent: Rev 16:9 - His kingdom was darkened

His kingdom was darkened

Compare Exo 10:21, Exo 10:22.

Vincent: Rev 16:9 - They gnawed

They gnawed ( ἐμασσῶντο )

Only here in the New Testament.

Vincent: Rev 16:9 - For pain

For pain ( ἐκ τοῦ πόνου )

Strictly, from their pain . Their , the force of the article τοῦ .

Vincent: Rev 16:12 - Euphrates

Euphrates

See on Rev 9:14.

Vincent: Rev 16:12 - Of the east

Of the east ( ἀπὸ τῶν ἀνατολῶν ἡλίου )

Lit., as Rev., from the sunrising . See on Mat 2:2; and see on dayspring , Luk 1:78.

Vincent: Rev 16:13 - Frogs

Frogs

Possibly with reference to Exo 8:1-14.

Vincent: Rev 16:14 - Of the earth and of the whole world

Of the earth and of the whole world

Omit of the earth and .

Vincent: Rev 16:14 - World

World ( οἰκουμέης )

See on Luk 2:1.

Vincent: Rev 16:14 - The battle

The battle ( πόλεμον )

Rev., more literally, war . Battle is μάχη .

Vincent: Rev 16:14 - That great day

That great day ( ἐκείνης )

Omit. Read, as Rev., " the great day."

Vincent: Rev 16:15 - Behold - shame

Behold - shame

These words are parenthetical.

Vincent: Rev 16:15 - As a thief

As a thief

Compare Mat 24:43; Luk 12:39; 1Th 5:2, 1Th 5:4; 2Pe 3:10.

Vincent: Rev 16:15 - Watcheth

Watcheth ( γρηρορῶν )

See on Mar 13:35; see on 1Pe 5:8.

Vincent: Rev 16:15 - Keepeth his garments

Keepeth his garments

" During the night the captain of the Temple made his rounds. On his approach the guards had to rise and salute him in a particular manner. Any guard found asleep when on duty was beaten, or his garments were set on fire. The confession of one of the Rabbins is on record that, on a certain occasion, his own maternal uncle had actually undergone the punishment of having his clothes set on fire by the captain of the Temple" (Edersheim, " The Temple," etc.).

Vincent: Rev 16:15 - Shame

Shame ( ἀσχημοσύνην )

Only here and Rom 1:27. From ἀ not and σχῆμα fashion . Deformity , unseemliness ; nearly answering to the phrase not in good form .

Vincent: Rev 16:16 - Armageddon

Armageddon

The proper Greek form Ἃρ Μαγεδών . The word is compounded of the Hebrew Har mountain , and Megiddon or Megiddo : the mountain of Megiddo . On Megiddo standing alone see Jdg 1:27; 1Ki 4:12; 1Ki 9:15; 2Ki 9:27. See also Jdg 5:19; Zec 12:11; 2Ch 35:22; 2Ki 23:30. " Bounded as it is by the hills of Palestine on both north and south, it would naturally become the arena of war between the lowlanders who trusted in their chariots, and the Israelite highlanders of the neighboring heights. To this cause mainly it owes its celebrity, as the battle-field of the world, which has, through its adoption into the language of Revelation, passed into an universal proverb. If that mysterious book proceeded from the hand of a Galilean fisherman, it is the more easy to understand why, with the scene of those many battles constantly before him, he should have drawn the figurative name of the final conflict between the hosts of good and evil, from the 'place which is called in the Hebrew tongue Harmagedon'" (Stanley, " Sinai and Palestine" ).

Megiddo was in the plain of Esdraelon, " which has been a chosen place for encampment in every contest carried on in Palestine from the days of Nabuchodonozor king of Assyria, unto the disastrous march of Napoleon Buonaparte from Egypt into Syria. Jews, Gentiles, Saracens, Christian crusaders, and anti Christian Frenchmen; Egyptians, Persians, Druses, Turks, and Arabs, warriors of every nation that is under heaven, have pitched their tents on the plain of Esdraelon, and have beheld the banners of their nation wet with the dews of Tabor and Hermon" (" Clarke's Travels," cit. by Lee). See Thomson's " Land and Book" (Central Palestine and Phoenicia), p. 208 sqq.; and Stanley, " Sinai and Palestine," ch. ix.

Two great slaughters at Megiddo are mentioned in the Old Testament; the first celebrated in the Song of Deborah (Jdg 5:19), and the second, that in which king Josiah fell (2Ki 23:29). Both these may have been present to the seer's mind; but the allusion is not to any particular place or event. " The word, like Euphrates, is the expression of an idea; the idea that swift and overwhelming destruction shall overtake all who gather themselves together against the Lord" (Milligan).

Vincent: Rev 16:17 - Temple of heaven

Temple of heaven

Omit of heaven .

Vincent: Rev 16:21 - Hail

Hail

See Exo 9:18.

Vincent: Rev 16:21 - Every stone about the weight of a talent

Every stone about the weight of a talent ( ὡς ταλαντίαια )

The adjective, meaning of a talent's weight , agrees with hail ; hail of a talent's weight ; i.e., having each stone of that weight. Every stone is therefore explanatory, and not in the text. Hailstones are a symbol of divine wrath. See Isa 30:30; Eze 13:11. Compare Jos 10:11.

Wesley: Rev 16:1 - Pour out the seven phials

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

Wesley: Rev 16:2 - And the first went

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

Wesley: Rev 16:2 - And poured out his phial upon the earth

Literally taken.

Wesley: Rev 16:2 - And there came a grievous ulcer

As in Egypt, Exo 9:10-11.

Wesley: Rev 16:2 - On the men who had the mark of the wild beast

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

Wesley: Rev 16:3 - The second poured out his phial upon the sea

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

Wesley: Rev 16:3 - And every living soul

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

Wesley: Rev 16:4 - The third poured out his phial on the rivers and fountains of water

Which were over all the earth.

Wesley: Rev 16:4 - And they became blood

So that none could drink thereof.

Wesley: Rev 16:5 - The Gracious one

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

Wesley: Rev 16:6 - Thou host given then, blood to drink

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

Wesley: Rev 16:6 - They are worthy

Is subjoined with a beautiful abruptness.

Wesley: Rev 16:7 - Yea

Answering the angel of the waters, and affirming of God's judgments in general, what he had said of one particular judgment.

Wesley: Rev 16:8 - The fourth poured out his phial upon the sun

Which was likewise affected by the fourth trumpet. There is also a plain resemblance between the first, second, and third phials, and the first, second, and third trumpet.

Wesley: Rev 16:8 - And it was given him

The angel.

Wesley: Rev 16:8 - To scorch the men

Who had the mark of the beast.

Wesley: Rev 16:8 - With fire

As well as with the beams of the sun. So these four phials affected earth, water, fire, and air.

Wesley: Rev 16:9 - And the men blasphemed God, who had power over these plagues

They could not but acknowledge the hand of God, yet did they harden themselves against him.

Wesley: Rev 16:10

The four first phials are closely connected together; the fifth concerns the throne of the beast, the sixth the Mahometans, the seventh chiefly the heathens. The four first phials and the four first trumpets go round the whole earth; the three last phials and the three last trumpets go lengthways over the earth in a straight line.

Wesley: Rev 16:10 - The fifth poured out his phial upon the throne of the wild beast

It is not said, "on the beast and his throne." Perhaps the sea will then be vacant.

Wesley: Rev 16:10 - And his kingdom was darkened

With a lasting, not a transient, darkness. However the beast as yet has his kingdom. Afterward the woman sits upon the beast. and then it is said, "The wild beast is not," Rev 17:3, Rev 17:7-8.

Wesley: Rev 16:11 - And they

His followers.

Wesley: Rev 16:11 - Gnawed their tongues

Out of furious impatience.

Wesley: Rev 16:11 - Because of their pains and because of their ulcers

Now mentioned together, and in the plural number, to signify that they were greatly heightened and multiplied.

Wesley: Rev 16:12 - And the sixth poured out his phial upon the great river Euphrates

Affected also by the sixth trumpet.

Wesley: Rev 16:12 - And the water of it

And of all the rivers that flow into it.

Wesley: Rev 16:12 - Was dried up

The far greater part of the Turkish empire lies on this side the Euphrates. The Romish and Mahometan affairs ran nearly parallel to each other for several ages. In the seventh century was Mahomet himself; and, a little before him, Boniface III., with his universal bishopric. In the eleventh, both the Turks and Gregory VII. carried all before them. In the year 1300, Boniface appeared with his two swords at the newly - erected jubilee.

Wesley: Rev 16:12 - In the self

same year arose the Ottoman Porte; yea, and on the same day. And here the phial, poured out on the throne of the beast, is immediately followed by that poured out on the Euphrates; that the way of the kings from the east might be prepared - Those who lie east from the Euphrates, in Persia, India, &c., who will rush blindfold upon the plagues which are ready for them, toward the Holy Land, which lies west of the Euphrates.

Wesley: Rev 16:13 - Out of the mouth of the dragon, the wild beast, and the false prophet

It seems, the dragon fights chiefly against God; the beast, against Christ; the false prophet, against the Spirit of truth; and that the three unclean spirits which come from them, and exactly resemble them, endeavour to blacken the works of creation, of redemption, and of sanctification.

Wesley: Rev 16:13 - The false prophet

So is the second beast frequently named, after the kingdom of the first is darkened; for he can then no longer prevail by main strength, and so works by lies and deceit. Mahomet was first a false prophet, and afterwards a powerful prince: but this beast was first powerful as a prince; afterwards a false prophet, a teacher of lies.

Wesley: Rev 16:13 - Like frogs

Whose abode is in fens, marshes, and other unclean places.

Wesley: Rev 16:13 - To the kings of the whole world

Both Mahometan and pagan.

Wesley: Rev 16:13 - To gather them

To the assistance of their three principals.

Wesley: Rev 16:15 - Behold, I come as a thief

Suddenly, unexpectedly. Observe the beautiful abruptness.

Wesley: Rev 16:15 - I

Jesus Christ. Hear him. Happy is he that watcheth.

Wesley: Rev 16:15

Looking continually for him that "cometh quickly." And keepeth on his garments - Which men use to put off when they sleep. Lest he walk naked, and they see his shame - Lest he lose the graces which he takes no care to keep, and others see his sin and punishment.

Wesley: Rev 16:16 - And they gathered them together to Armageddon

Mageddon, or Megiddo, is frequently mentioned in the Old Testament. Armageddon signifies the city or the mountain of Megiddo; to which the valley of Megiddo adjoined. This was a place well known in ancient times for many memorable occurrences; in particular, the slaughter of the kings of Canaan, related, Jdg 5:19. Here the narrative breaks off. It is resumed, Rev 19:19.

Wesley: Rev 16:17 - And the seventh poured out his phial upon the air

Which encompasses the whole earth. This is the most weighty phial of all, and seems to take up more time than any of the preceding.

Wesley: Rev 16:17 - It is done

What was commanded, Rev 16:1. The phials are poured out.

Wesley: Rev 16:18 - A great earthquake, such as had not been since men were upon the earth

It was therefore a literal, not figurative, earthquake.

Wesley: Rev 16:19 - And the great city

Namely, Jerusalem, here opposed to the heathen cities in general, and in particular to Rome.

Wesley: Rev 16:19 - And the cities of the nations fell

Were utterly overthrown.

Wesley: Rev 16:19 - And Babylon was remembered before God

He did not forget the vengeance which was due to her, though the execution of it was delayed.

Wesley: Rev 16:20

Every island and mountain was "moved out of its place," Rev 6:14; but here they all flee away. What a change must this make in the face of the terraqueous globe! And yet the end of the world is not come.

Wesley: Rev 16:21 - And a great hail falleth out of heaven

From which there was no defence. From the earthquake men would fly into the fields; but here also they are met by the hail: nor were they secure if they returned into the houses, when each hail - stone weighed sixty pounds.

JFB: Rev 16:1 - 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.

JFB: Rev 16:1 - out of the temple

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

JFB: Rev 16:1 - the vials

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

JFB: Rev 16:1 - upon

Greek, "into."

JFB: Rev 16:2 - went

Greek, "went away."

JFB: Rev 16:2 - poured out

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

JFB: Rev 16:2 - upon

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

JFB: Rev 16:2 - 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.

JFB: Rev 16:2 - grievous

Distressing to the sufferers.

JFB: Rev 16:2 - sore upon the men

Antitype to the sixth Egyptian plague.

JFB: Rev 16:2 - which had the mark of the beast

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

JFB: Rev 16:3 - angel

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

JFB: Rev 16:3 - upon

Greek, "into."

JFB: Rev 16:3 - became as . . . blood

Answering to another Egyptian plague.

JFB: Rev 16:3 - of a dead man

Putrefying.

JFB: Rev 16:3 - living soul

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

JFB: Rev 16:3 - in the sea

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

JFB: Rev 16:4

(Exo 7:20.)

JFB: Rev 16:4 - angel

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

JFB: Rev 16:5 - angel of the waters

That is, presiding over the waters.

JFB: Rev 16:5 - O Lord

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

JFB: Rev 16:5 - and shalt be

A, B, C, Vulgate, and ANDREAS for this clause read, "(which art and wast) holy." The Lord is now no longer He that shall come, for He is come in vengeance and therefore the third of the three clauses found in Rev 1:4, Rev 1:8; Rev 4:8 is here and in Rev 11:17 omitted.

JFB: Rev 16:5 - judged thus

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

JFB: Rev 16:6

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

JFB: Rev 16:6 - For

A, B, C, and ANDREAS omit.

JFB: Rev 16:7 - another out of

Omitted in A, C, Syriac, and Coptic. Translate then, "I heard the altar [personified] saying." On it the prayers of saints are presented before God: beneath it are the souls of the martyrs crying for vengeance on the foes of God.

JFB: Rev 16:8 - angel

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

JFB: Rev 16:8 - upon

Not as in Rev 16:2-3, "into."

JFB: Rev 16:8 - sun

Whereas by the fourth trumpet the sun is darkened (Rev 8:12) in a third part, here by the fourth vial the sun's bright scorching power is intensified.

JFB: Rev 16:8 - power was given unto him

Rather, "unto it," the sun.

JFB: Rev 16:8 - men

Greek, "the men," namely, those who had the mark of the beast (Rev 16:2).

JFB: Rev 16:9 - men

Greek, "the men."

JFB: Rev 16:9 - repented not to give him glory

(Rev 9:20). Affliction, if it does not melt, hardens the sinner. Compare the better result on others, Rev 11:13; Rev 14:7; Rev 15:4.

JFB: Rev 16:10 - angel

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

JFB: Rev 16:10 - seat

Greek, "throne of the beast": set up in arrogant mimicry of God's throne; the dragon gave his throne to the beast (Rev 13:2).

JFB: Rev 16:10 - darkness

Parallel to the Egyptian plague of darkness, Pharaoh being the type of Antichrist (compare Notes, see on Rev 15:2-3; compare the fifth trumpet, Rev 9:2).

JFB: Rev 16:10 - gnawed their tongues for pain

Greek, "owing to the pain" occasioned by the previous plagues, rendered more appalling by the darkness. Or, as "gnashing of teeth" is one of the accompaniments of hell, so this "gnawing of their tongues" is through rage at the baffling of their hopes and the overthrow of their kingdom. They meditate revenge and are unable to effect it; hence their frenzy [GROTIUS]. Those in anguish, mental and bodily, bite their lips and tongues.

JFB: Rev 16:11 - sores

This shows that each fresh plague was accompanied with the continuance of the preceding plagues: there was an accumulation, not a mere succession, of plagues.

JFB: Rev 16:11 - repented not

(Compare Rev 16:9).

JFB: Rev 16:12 - angel

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

JFB: Rev 16:12 - kings of the east

Greek, "the kings who are from the rising of the sun." Reference to the Euphrates similarly occurs in the sixth trumpet. The drying up of the Euphrates, I think, is to be taken figuratively, as Babylon itself, which is situated on it, is undoubtedly so, Rev 17:5. The waters of the Euphrates (compare Isa 8:7-8) are spiritual Babylon's, that is, the apostate Church's (of which Rome is the chief, though not exclusive representative) spiritual and temporal powers. The drying up of the waters of Babylon expresses the same thing as the ten kings stripping, eating, and burning the whore. The phrase, "way may be prepared for," is that applied to the Lord's coming (Isa 40:3; Mat 3:3; Luk 1:76). He shall come from the East (Mat 24:27; Eze 43:2, "the glory of the God of Israel came from the way of the East"): not alone, for His elect transfigured saints of Israel and the Gentiles shall accompany Him, who are "kings and priests unto God" (Rev 1:6). As the Antichristian ten kings accompany the beast, so the saints accompany as kings the King of kings to the last decisive conflict. DE BURGH and others take it of the Jews, who also were designed to be a kingdom of priests to God on earth. They shall, doubtless, become priest-kings in the flesh to the nations in the flesh at His coming. Abraham from the East (if Isa 41:2, Isa 41:8-9, refers to him, and not Cyrus) conquering the Chaldean kings is a type of Israel's victorious restoration to the priest-kingdom. Israel's exodus after the last Egyptian plagues typifies Israel's restoration after the spiritual Babylon, the apostate Church, has been smitten. Israel's promotion to the priest-kingdom after Pharaoh's downfall, and at the Lord's descent at Sinai to establish the theocracy, typifies the restored kingdom of Israel at the Lord's more glorious descent, when Antichrist shall be destroyed utterly. Thus, besides the transfigured saints, Israel secondarily may be meant by "the kings from the East" who shall accompany the "King of kings" returning "from the way of the East" to reign over His ancient people. As to the drying up again of the waters opposing His people's assuming the kingdom, compare Isa 10:26; Isa 11:11, Isa 11:15; Zec 10:9-11. The name Israel (Gen 32:28) implies a prince with God. Compare Mic 4:8 as to the return of the kingdom to Jerusalem. DURHAM, several centuries ago, interpreted the drying up of the Euphrates to mean the wasting away of the Turkish power, which has heretofore held Palestine, and so the way being prepared for Israel's restoration. But as Babylon refers to the apostate Church, not to Mohammedanism, the drying up of the Euphrates (answering to Cyrus' overthrow of literal Babylon by marching into it through the dry channel of the Euphrates) must answer to the draining off of the apostate Church's resources, the Roman and Greek corrupt Church having been heretofore one of the greatest barriers by its idolatries and persecutions in the way of Israel's restoration and conversion. The kings of the earth who are earthly (Rev 16:14), stand in contrast to the kings from the East who are heavenly.

JFB: Rev 16:13 - unclean spirits like frogs

The antitype to the plague of frogs sent on Egypt. The presence of the "unclean spirit" in the land (Palestine) is foretold, Zec 13:2, in connection with idolatrous prophets. Beginning with infidelity as to Jesus Christ's coming in the flesh, men shall end in the grossest idolatry of the beast, the incarnation of all that is self-deifying and God-opposed in the world powers of all ages; having rejected Him that came in the Father's name, they shall worship one that comes in his own, though really the devil's representative; as frogs croak by night in marshes and quagmires, so these unclean spirits in the darkness of error teach lies amidst the mire of filthy lusts. They talk of liberty, but it is not Gospel liberty, but license for lust. There being three, as also seven, in the description of the last and worst state of the Jewish nation, implies a parody of the two divine numbers, three of the Trinity, and seven of the Holy Spirit (Rev 1:4). Some observe that three frogs were the original arms of France, a country which has been the center of infidelity, socialism, and false spiritualism. A and B read, "as it were frogs," instead of "like frogs," which is not supported by manuscripts. The unclean spirit out of the mouth of the dragon symbolizes the proud infidelity which opposes God and Christ. That out of the beast's mouth is the spirit of the world, which in the politics of men, whether lawless democracy or despotism, sets man above God. That out of the mouth of the false prophet is lying spiritualism and religious delusion, which shall take the place of the harlot when she shall have been destroyed.

JFB: Rev 16:13 - the dragon

Satan, who gives his power and throne (Rev 13:2) to the beast.

JFB: Rev 16:13 - false prophet

Distinct from the harlot, the apostate Church (of which Rome is the chief, though not sole, representative), Rev 17:1-3, Rev 17:16; and identical with the second beast, Rev 13:11-15, as appears by comparing Rev 19:20 with Rev 13:13; ultimately consigned to the lake of fire with the first beast; as is also the dragon a little later (Rev 20:10). The dragon, the beast, and the false prophet, "the mystery of iniquity," form a blasphemous Antitrinity, the counterfeit of "the mystery of godliness" God manifests in Christ, witnessed to by the Spirit. The dragon acts the part of God the Father, assigning his authority to his representative the beast, as the Father assigns His to the Son. They are accordingly jointly worshipped; compare as to the Father and Son, Joh 5:23; as the ten-horned beast has its ten horns crowned with diadems (Greek, Rev 13:1), so Christ has on His head many diadems. While the false prophet, like the Holy Ghost, speaks not of himself, but tells all men to worship the beast, and confirms his testimony to the beast by miracles, as the Holy Ghost attested similarly to Christ's divine mission.

JFB: Rev 16:14 - devils

Greek, "demons."

JFB: Rev 16:14 - working miracles

Greek, "signs."

JFB: Rev 16:14 - go forth unto

Or "for," that is, to tempt them to the battle with Christ.

JFB: Rev 16:14 - the kings of the earth and, &c.

A, B, Syriac, and ANDREAS omit "of the earth and," which clause is not in any manuscript. Translate, "kings of the whole habitable world," who are "of this world," in contrast to "the kings of (from) the East" (the sun-rising), Rev 16:12, namely, the saints to whom Christ has appointed a kingdom, and who are "children of light." God, in permitting Satan's miracles, as in the case of the Egyptian magicians who were His instruments in hardening Pharaoh's heart, gives the reprobate up to judicial delusion preparatory to their destruction. As Aaron's rod was changed into a serpent, so were those of the Egyptian magicians. Aaron turned the water into blood; so did the magicians. Aaron brought up frogs; so did the magicians. With the frogs their power ceased. So this, or whatever is antitypical to it, will be the last effort of the dragon, beast, and false prophet.

JFB: Rev 16:14 - battle

Greek, "war"; the final conflict for the kingship of the world described in Rev 19:17-21.

JFB: Rev 16:15

The gathering of the world kings with the beast against the Lamb is the signal for Christ's coming; therefore He here gives the charge to be watching for His coming and clothed in the garments of justification and sanctification, so as to be accepted.

JFB: Rev 16:15 - thief

(Mat 24:43; 2Pe 3:10).

JFB: Rev 16:15 - they

Saints and angels.

JFB: Rev 16:15 - shame

Literally, "unseemliness" (Greek, "aschemosunee"): Greek, 1Co 13:5 : a different word from the Greek in Rev 3:18 (Greek, "aischunee").

JFB: Rev 16:16 - he

Rather, "they (the three unclean spirits) gathered them together." If English Version be retained, "He" will refer to God who gives them over to the delusion of the three unclean spirits; or else the sixth angel (Rev 16:12).

JFB: Rev 16:16 - Armageddon

Hebrew, "Har," a mountain, and "Megiddo" in Manasseh in Galilee, the scene of the overthrow of the Canaanite kings by God's miraculous interposition under Deborah and Barak; the same as the great plain of Esdraelon. Josiah, too, as the ally of Babylon, was defeated and slain at Megiddo; and the mourning of the Jews at the time just before God shall interpose for them against all the nations confederate against Jerusalem, is compared to the mourning for Josiah at Megiddo. Megiddo comes from a root, gadad, "cut off," and means slaughter. Compare Joe 3:2, Joe 3:12, Joe 3:14, where "the valley of Jehoshaphat" (meaning in Hebrew, "judgment of God") is mentioned as the scene of God's final vengeance on the God-opposing foe. Probably some great plain, antitypical to the valleys of Megiddo and Jehoshaphat, will be the scene.

JFB: Rev 16:17 - angel

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

JFB: Rev 16:17 - into

So ANDREAS (Greek, "eis"). But A and B, "upon" (Greek, "epi").

JFB: Rev 16:17 - great

So B, Vulgate, Syriac, Coptic, and ANDREAS. But A omits.

JFB: Rev 16:17 - of heaven

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

JFB: Rev 16:17 - It is done

"It is come to pass." God's voice as to the final consummation, as Jesus' voice on the cross when the work of expiation was completed, "It is finished."

JFB: Rev 16:18 - voice . . . thunders . . . lightnings

A has the order, "lightnings . . . voices . . . thunders." This is the same close as that of the seven seals and the seven thunders; but with the difference that they do not merely form the conclusion, but introduce the consequence, of the last vial, namely, the utter destruction of Babylon and then of the Antichristian armies.

JFB: Rev 16:18 - earthquake

Which is often preceded by a lurid state of air, such as would result from the vial poured upon it.

JFB: Rev 16:18 - men were

So B, Vulgate, Syriac, and ANDREAS. But A and Coptic read, "A man was."

JFB: Rev 16:18 - so mighty

Greek, "such."

JFB: Rev 16:19 - the great city

The capital and seat of the apostate Church, spiritual Babylon (of which Rome is the representative, if one literal city be meant). The city in Rev 11:8 (see on Rev 11:8), is probably distinct, namely, Jerusalem under Antichrist (the beast, who is distinct from the harlot or apostate Church). In Rev 11:13 only a tenth of Jerusalem falls whereas here the city (Babylon) "became (Greek) into three parts" by the earthquake.

JFB: Rev 16:19 - cities of the nations

Other great cities in league with spiritual Babylon.

JFB: Rev 16:19 - great . . . came in remembrance

Greek, "Babylon the great was remembered" (Rev 18:5). It is now that the last call to escape from Babylon is given to God's people in her (Rev 18:4).

JFB: Rev 16:19 - fierceness

The boiling over outburst of His wrath (Greek, "thumou orgees"), compare Note, see on Rev 14:10.

JFB: Rev 16:20

Plainly parallel to Rev 6:14-17, and by anticipation descriptive of the last judgment.

JFB: Rev 16:20 - the mountains

Rather as Greek, "there were found no mountains."

JFB: Rev 16:21 - fell

Greek, "descends."

JFB: Rev 16:21 - upon men

Greek, "the men."

JFB: Rev 16:21 - and men blasphemed God

Not those struck who died, but the rest. Unlike the result in the case of Jerusalem (Rev 11:13), where "the remnant . . . affrighted . . . gave glory to the God of heaven."

JFB: Rev 16:21 - was

Greek, "is."

Clarke: Rev 16:1 - Go your ways, and pour out

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

Clarke: Rev 16:2 - A noisome and grievous sore

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

Clarke: Rev 16:3 - As the blood of a dead man

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

Clarke: Rev 16:4 - Upon the rivers and fountains of waters

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

Clarke: Rev 16:5 - The angel of the waters

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

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

Clarke: Rev 16:6 - Thou hast given them blood to drink

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

"Sarcasmus with this biting taunt doth kill

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

Clarke: Rev 16:8 - Poured out his vial upon the sun

Poured out his vial upon the sun - Mr. Robert Fleming, more than one hundred years ago, in his View of Scripture Prophecy, supposed that the sun here meant the French empire, and conjectured that this vial would be poured out on that empire about the year 1794. And it is remarkable that in 1793 the French king was beheaded by the National Assembly; and great and unparalleled miseries fell upon the French nation, which nearly extinguished all their nobility, and brought about a war that lasted twenty-three years, and nearly ruined that country and all the nations of Europe.

Clarke: Rev 16:9 - They repented not

They repented not - No moral national amendment has taken place in consequence of the above calamities in that unhappy country, nor indeed any of those nations engaged against her in that long and ruinous contest, which has now terminated, (1817), without producing one political, moral, or religious advantage to herself or to Europe.

Clarke: Rev 16:10 - The seat of the beast

The seat of the beast - Επι τον θρονον του θηριου· Upon the throne of the wild beast. The regal family was smitten by the fourth vial; they did not repent: then the fifth angel pours out his vial on the throne of the wild beast, or antichristian idolatrous power

Clarke: Rev 16:10 - Was full of darkness

Was full of darkness - Confusion, dismay, and distress.

Clarke: Rev 16:11 - Blasphemed the God of heaven

Blasphemed the God of heaven - Neither did they repent; therefore other judgments must follow. Some think that the sun was Vitellius, the Roman emperor, and that his throne means Rome; and the darkening refers to the injuries she sustained in her political consequence by the civil wars which then took place, from which she never entirely recovered. Others apply it all to papal Rome, and in this respect make out a very clear case! Thus have men conjectured, but how much nearer are we to the truth?

Clarke: Rev 16:12 - Upon the great river Euphrates

Upon the great river Euphrates - Probably meaning the people in the vicinity of this river; though some think that the Tiber is intended

Clarke: Rev 16:12 - The water thereof was dried up

The water thereof was dried up - The people discomfited, and all impediments removed

Clarke: Rev 16:12 - The kings of the east

The kings of the east - There seems to be an allusion here to the ruin of Babylon by Cyrus, predicted by the Prophet Jeremiah, Jeremiah 50:1-51:64. But what city or people is pointed out by this Babylon it is in vain to conjecture.

Clarke: Rev 16:13 - Three unclean spirits

Three unclean spirits - Perhaps false teachers, called afterwards spirits of devils, which persuade the kings of the earth by lying miracles to come forth to the place of general slaughter, Rev 16:14, Rev 16:16

Some good critics apply this to Vespasian, and his pretended miracles. See the account in Tacitus, lib. iv. c. 81.

Clarke: Rev 16:15 - Behold, I come as a thief

Behold, I come as a thief - Here is a sudden but timely warning to put every man on his guard, when this sudden and generally unexpected tribulation should take place

Clarke: Rev 16:15 - Keepeth his garments, lest he walk naked

Keepeth his garments, lest he walk naked - Here is a plain allusion to the office of him who was called the prefect or overseer, of the mountain of the temple. His custom was to go his rounds during the watches of the night; and if he found any of the Levites sleeping on his watch, he had authority to beat him with a stick, and burn his vestments. See Middoth, fol. 34, 1, and Tamid. fol. 27, 2; 28, 1. Such a person being found on his return home naked, it was at once known that he had been found asleep at his post, had been beaten, and his clothes burnt; thus his shame was seen - he was reproached for his infidelity and irreligion.

Clarke: Rev 16:16 - Armageddon

Armageddon - The original of this word has been variously formed, and variously translated. It is הר־מגדון har -megiddon , "the mount of the assembly;"or חרמה גדהון chormah gedehon , "the destruction of their army;"or it is הר־מגדו har -megiddo , "Mount Megiddo,"the valley of which was remarkable for two great slaughters: one of the Israelites, 2Ki 23:29, the other of the Canaanites, Jdg 4:16; Jdg 5:19. But Mount Megiddo, that is Carmel, is the place, according to some, where these armies should be collected

But what is the battle of Armageddon? How ridiculous have been the conjectures of men relative to this point! Within the last twenty years this battle has been fought at various places, according to our purblind seers and self-inspired prophets! At one time it was Austerlitz, at another Moscow, at another Leipsic, and now Waterloo! And thus they have gone on, and will go on, confounding and being confounded.

Clarke: Rev 16:17 - Poured out his vial into the air

Poured out his vial into the air - To signify that this plague was to be widely diffused, and perhaps to intimate that pestilences and various deaths would be the effect of this vial. But possibly air in this place may have some emblematical meaning

Clarke: Rev 16:17 - It is done

It is done - It is said, Rev 10:7, that in the days of the seventh trumpet the mystery of God should be finished; so here we find it completed. Γεγονε· All’ s over! Fuimus Troes ! Ilium fuit ! Once there were Trojans, and they had a city; but now all are extinct.

Clarke: Rev 16:18 - A great earthquake

A great earthquake - Most terrible commotions, both civil and religious. Or a convulsion, shaking, or revolution.

Clarke: Rev 16:19 - The great city

The great city - Some say Jerusalem, others Rome pagan, others Rome papal

Clarke: Rev 16:19 - The cup of the wine of the fierceness of his wrath

The cup of the wine of the fierceness of his wrath - Alluding to the mode of putting certain criminals to death, by making them drink a cup of poison. See on Heb 2:9 (note).

Clarke: Rev 16:20 - Every island fled away

Every island fled away - Probably meaning the capture of seaport towns, and fortified places.

Clarke: Rev 16:21 - A great hail - about the weight of a talent

A great hail - about the weight of a talent - Has this any reference to cannon balls and bombs? It is very doubtful; we are all in the dark in these matters

The words ὡς ταλαντιαια, as a talent, are used to express something great, excessively oppressive; as νοσηματων ταλαντιαιων, terrible diseases, not diseases of the weight of a talent. See Rosenmuller.

Defender: Rev 16:1 - seven angels

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

Defender: Rev 16:2 - had the mark

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

Defender: Rev 16:3 - the sea

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

Defender: Rev 16:6 - blood to drink

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

Defender: Rev 16:7 - heard another out of the altar say

This is probably the unified voice of all "the souls of them that were slain," including the tribulation martyrs still resting "under the altar" (Rev 16:9).

Defender: Rev 16:7 - true and righteous are thy judgments

The saints will agree with the angel that "they are worthy" (Rev 16:6), since all the ungodly of the world had rejoiced vicariously in the slaying of the two witnesses (Rev 11:8-10), and, no doubt, in the execution of all those who had not compromised as they had."

Defender: Rev 16:8 - upon the sun

See Isa 24:6; Isa 30:26; Mal 4:1. The angel responsible for the sun's energy conversion processes, and understanding their real nature, will be able to intensify them perhaps sevenfold (Isa 30:26). The intense heat and light, little relieved even at night, will exacerbate their sores. Furthermore, the high temperatures will likely melt the polar ice caps, causing a rapid rise in sea level which will inundate and destroy most of the great and wicked cities of the world, situated as they are almost at sea level (New York, Tokyo, Los Angeles, Rome, Amsterdam, etc.). Such Scriptures as Job 38:22, Job 38:23 seem to suggest such a thing as well: "... the treasures [literally 'storehouses'] of the snow ... which I have reserved against the time of trouble [or 'tribulation']." (Note also Amo 9:5, Amo 9:6 and Psa 147:17, Psa 147:18 in this connection)."

Defender: Rev 16:10 - seat of the beast

The first four vials of wrath will have affected the whole earth. The fifth, however, will be applied only to the "seat" ("throne") of the beast and his kingdom (presumably his capital). This will likely be at a restored Babylon (see Revelation 17, note; and Rev 18:1, note). The contrast between the intense light from God all over the world with the Satanic darkness in its capitol should be a profound spiritual parable."

Defender: Rev 16:11 - repented not

Despite all these evidences of God's power, the men will continue to reject and blaspheme God (Rev 9:20, Rev 9:21)."

Defender: Rev 16:12 - the great river Euphrates

Although the ocean level will rise because of the melting of the ice caps, the great rivers of the world will tend to dry up because of the intense heat of the sun. This will especially affect the key river Euphrates, flowing by Babylon and providing the main water supply for its industries and inhabitants. Much of its water comes from its source high in the permanent ice-cap on Mount Ararat, which also now conceals the remains of Noah's ark. By this time, the drought of the first 3 1/2 years will probably have melted this ice cap, and will have revealed the ark as a final convincing testimony to the worldwide flood of Noah's day and the folly of evolutionary geology. Then, the intense heat of this plague will contribute to the more rapid depletion of the Euphrates compared to the other great rivers.

Defender: Rev 16:12 - kings of the east

The great populations of Asia (Japan, China, India, etc.) have long followed the ancient religions of occult pantheistic evolutionism. They will be easily influenced by demonic spirits to oppose the soon-returning Christ, especially when they see the Euphrates wither away, signifying to them that the ancient boundary between east and west has been removed. They will recall all too well the terrible suffering inflicted on them by the demon horsemen from the Euphrates just four years previously (Rev 9:14-19), but now that these are gone, they will remember that the plagues had been called down by the two witnesses last seen in Jerusalem, and that the land promised by God to Israel had extended to the Euphrates (Gen 15:18). Even though they may have resisted the beast for a time (Dan 11:44), they will willingly hasten to the land of Israel to fight against Christ and His people, when the beast summons them this time."

Defender: Rev 16:13 - false prophet

This infernal trio (that of the dragon, the beast and the false prophet), perhaps thinking to emulate the Holy Trinity and still hoping to defeat the Triune God, will meet here in an urgent council, knowing their time is short. The devil's angels will already have been defeated by the heavenly angels (Rev 12:7-9), so they will know these demonic hosts cannot prevail alone. Their one desperate hope is to augment these spirit-armies with the remaining human hosts. All these demons of hell, evidently directed by three chief angels in the Satanic hierarchy, will soon be sent out to persuade the nations to send their armies (and all the conscripted civilians they can muster) off to Israel to do battle with the Lord Jesus when He returns."

Defender: Rev 16:14 - gather them

The Satan-controlled beast and false prophet will think they are gathering all the nations together, but, actually, it is God. "I will also gather all nations, and will bring them down into the valley of Jehoshaphat" (Rev 16:16; Joe 3:2). "For I will gather all nations against Jerusalem to battle" (Zec 14:2). The great conflict of the ages is about to be decided, and there will be "multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision" (Joe 3:14). All are desperately hoping they will eventually free themselves from God and His control over their lives, but they are really being drawn into His great winepress (Rev 14:19)."

Defender: Rev 16:16 - Armageddon

"Armageddon" is, more precisely, "Har-Megiddo," or "Mount of Megiddo." Megiddo itself is a small and very ancient town about sixty miles north of Jerusalem, overlooking the plain of Megiddo on the west and the plain of Esdraelon (or valley of Jezreel) on the northeast. This vast plains area is the obvious location for large armies to bivouac in preparation for an attack on Jerusalem. However, by the time all the armies arrive there, even this large plain will not be able to contain them all. Many must be deployed down the Jordan valley and the valley of Jehoshaphat (near Jerusalem), down past the Dead Sea into Idumea and even beyond Bozrah (see notes on Rev 14:20). They will come from all over the world by any means of transportation they can obtain. With the world's resources already severely depleted by the plagues and the oil probably in short supply in most nations, many will have to commandeer horses or camels or donkeys. But come they will, in multitudes."

Defender: Rev 16:18 - so mighty an earthquake

There have been many devastating earthquakes on earth since the eruption of the primeval subterranean water channels that initiated the Great Flood and the tectonic uplifts that terminated it (Gen 7:11; Psa 104:6-9). The global earthquake at the judgment of the sixth seal (Rev 6:12-17) had been so severe that "every mountain and island were moved out of their places." This earthquake, however, is far worse - in fact, so terrible that "every island fled away, and the mountains were not found" (Rev 16:20)."

Defender: Rev 16:19 - cities of the nations fell

The destructive force of this global earthquake will be so great that "the cities of the nations fell," meaning that all their structures collapsed. Jerusalem, however, will not fall, but God will divide it through the midst of the Mount of Olives when the Lord returns to stand on the Mount of Olives. Other Old Testament prophets also foresaw this mighty earthquake (Isa 24:19, Isa 24:20; Joe 3:16; Hag 2:6, Hag 2:7).

Defender: Rev 16:19 - Babylon

The destruction of Babylon had also been noted in Rev 14:8, but this particular theme is so important that John will interrupt the chronological account at this point in order to devote two entire chapters (Revelation 17 and 18) to it."

Defender: Rev 16:20 - mountains were not found

The smoothing of the topography of the world in this way is in preparation for the millennial earth as well as fulfilling Isa 40:4, Isa 40:5."

Defender: Rev 16:21 - weight of a talent

These stones are not ice, but boulders of rock (Greek lithinos), each weighing 100 pounds or more, and probably spread across the sky by global volcanic eruptions accompanying the global earthquake. It is possible that these are the feet in God's great winepress, trampling the multitudes at Armageddon (Rev 14:20)."

TSK: Rev 16:1 - I heard // the seven // and pour

I heard : Rev 14:15, Rev 14:18, Rev 15:5-8

the seven : Rev 15:1, Rev 15:6

and pour : Rev 16:2-12, Rev 16:17, Rev 14:9-11, Rev 15:7; 1Sa 15:3, 1Sa 15:18; Eze 9:5-8, Eze 10:2; Mat 13:41, Mat 13:42

TSK: Rev 16:2 - upon the earth // a noisome // had

upon the earth : Rev 8:7, Rev 14:16

a noisome : Exo 9:8-11; Deu 7:15, Deu 28:27; 1Sa 5:6, 1Sa 5:9; 2Ch 21:15, 2Ch 21:18; Job 2:7, Job 2:8; Psa 78:26; Isa 1:5, Isa 1:6, Isa 3:17, Isa 3:24; Luk 16:20-22; Act 12:23

had : Rev 13:15-18

TSK: Rev 16:3 - upon // it became // and every

upon : Rev 8:8, Rev 10:2, Rev 13:1

it became : Rev 11:6; Exo 7:17-21; Psa 78:44, Psa 105:29; Eze 16:38

and every : Rev 8:9; Gen 7:22

TSK: Rev 16:4 - upon // and they

upon : Rev 8:10,Rev 8:11

and they : Rev 16:5, Rev 14:7; Exo 7:20, Exo 8:5; Isa 50:2; Eze 35:8; Hos 13:15

TSK: Rev 16:5 - the angel // Thou art // which art

the angel : Rev 16:4

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

which art : Rev 1:4, Rev 1:8, Rev 4:8, Rev 11:17

TSK: Rev 16:6 - they have // for they are

they have : Rev 6:10,Rev 6:11, Rev 13:10,Rev 13:15, Rev 17:6, Rev 17:7, Rev 18:24, Rev 19:2; Deu 32:42, Deu 32:43; 2Ki 24:4; Isa 49:26, Isa 51:22, Isa 51:23; Jer 2:30; Lam 4:13; Mat 7:2, Mat 21:35-41, Mat 23:30-37

for they are : Rev 11:18, Rev 18:20; Jer 26:11, Jer 26:16; Luk 12:48; Heb 10:29

TSK: Rev 16:7 - out // Even // true

out : Rev 6:9, Rev 8:3-5, Rev 14:18; Isa 6:6; Eze 10:2, Eze 10:7

Even : Rev 15:3, Rev 15:4

true : Rev 13:10, Rev 14:10, Rev 19:2

TSK: Rev 16:8 - upon // and power

upon : Rev 6:12, Rev 8:12, Rev 9:2; Isa 24:23; Luk 21:25; Act 2:20

and power : Rev 7:16, Rev 9:17, Rev 9:18, Rev 14:18; Jon 4:8; Mat 13:6

TSK: Rev 16:9 - scorched // blasphemed // and they // to give

scorched : or, burned

blasphemed : Rev 16:10,Rev 16:11, Rev 16:21; 2Ki 6:33; 2Ch 28:22; Isa 1:5, Isa 8:21; Jer 5:3, Jer 6:29, Jer 6:30; Eze 24:13

and they : Rev 16:11, Rev 2:21, Rev 9:20; Dan 5:22, Dan 5:23; Luk 13:3, Luk 13:5; 2Co 12:21

to give : Rev 11:13, Rev 14:7; Jos 7:19; Jer 13:6; Amo 4:6-12

TSK: Rev 16:10 - upon // full // they

upon : Rev 11:2, Rev 11:8, Rev 13:2-4, Rev 17:9, Rev 17:17, Rev 18:2, Rev 18:21, Rev 18:23

full : Rev 9:2, Rev 18:11-19; Exo 10:21-23; Psa 78:49; Isa 8:21, Isa 8:22; Mat 8:12, Mat 22:13; 1Pe 2:17

they : Rev 11:10; Mat 13:42, Mat 13:50, Mat 24:51; Luk 13:28

TSK: Rev 16:11 - blasphemed // the God // because // and repented not

blasphemed : Rev 16:9, Rev 16:21

the God : 2Ch 36:23; Ezr 1:2, Ezr 5:11, Ezr 5:12, Ezr 6:10, Ezr 7:12, Ezr 7:21, Ezr 7:23; Neh 1:4, Neh 2:4; Psa 136:26; Dan 2:18, Dan 2:19, Dan 2:44; Jon 1:9

because : Rev 16:2, Rev 16:9

and repented not : Rev 16:9; 2Ti 3:13

TSK: Rev 16:12 - upon // and the water // that the

upon : Rev 9:14, Rev 11:14; Isa 8:7

and the water : Rev 17:15; Isa 11:15, Isa 42:15, Isa 44:27; Jer 50:38-40, Jer 51:36

that the : Isa 41:2, Isa 41:3, Isa 41:25; Ezek. 38:1-39:29; Dan 11:43-45

TSK: Rev 16:13 - three // like // come out of // the false

three : Rev 16:14; 2Th 2:9-11; 1Ti 4:1-3; 2Ti 3:1-6; 2Pe 2:1-3; 1Jo 4:1-3

like : Exo 8:2-7; Psa 78:45, Psa 105:30

come out of : Rev 12:3, Rev 12:4, Rev 12:9-13, Rev 13:1-7, Rev 13:11-18

the false : Rev 19:20, Rev 20:10

TSK: Rev 16:14 - the spirits // working // which // the whole // to gather // God Almighty

the spirits : Rev 12:9; 1Ki 22:19-23; 2Ch 18:18-22; Eze 14:9; Joh 8:44; 2Co 11:13-15; 1Ti 4:1; Jam 3:15

working : Rev 13:13, Rev 13:14, Rev 19:20; Deu 13:1, Deu 13:2; Mat 24:24; Mar 13:22; 2Th 2:9

which : 1Ki 22:6, 1Ki 22:10,1Ki 22:11, 1Ki 22:19-22; Act 13:8-10

the whole : Rev 3:10, Rev 12:9, Rev 13:3; Luk 2:1; Rom 1:8; 1Jo 5:19

to gather : Rev 16:16, Rev 17:14, Rev 19:19, Rev 20:8; Isa 34:1-8, Isa 63:1-6; Eze 38:8-12; Joe 3:11-14

God Almighty : Rev 16:7

TSK: Rev 16:15 - I come // Blessed // lest

I come : Rev 3:3; Mat 24:43; 1Th 5:2, 1Th 5:3; 2Pe 3:10

Blessed : Mat 24:42, Mat 25:13, Mat 26:41; Mar 13:33-37, Mar 14:38; Luk 12:37-43, Luk 21:36; Act 20:31; 1Th 5:6; 1Pe 4:7

lest : Rev 3:4, Rev 3:18; Exo 32:25; Isa 47:3; Eze 16:37; Hos 2:3; Hab 2:15; 2Co 5:3

TSK: Rev 16:16 - he // the Hebrew // Armageddon

he : Rev 17:14, Rev 19:17-21; Jdg 4:7; Joe 3:9-14; Zec 14:2, Zec 14:3

the Hebrew : Rev 9:11; Joh 5:2, Joh 19:13, Joh 19:17; Act 26:14

Armageddon : Jdg 5:19; 2Ki 23:29, 2Ki 23:30; Zec 12:11

TSK: Rev 16:17 - into // there // It is

into : Rev 20:1-3; Eph 2:2, Eph 6:12

there : Rev 16:1, Rev 11:19, Rev 14:17, Rev 15:5, Rev 15:6

It is : Rev 10:6, Rev 10:7, Rev 21:6; Dan 12:7-13; Joh 19:30

TSK: Rev 16:18 - were // a

were : Rev 4:5, Rev 8:5, Rev 11:19

a : Rev 11:13; Dan 12:1

TSK: Rev 16:19 - the great // great // in

the great : Rev 14:8, Rev 17:18, Rev 18:2, Rev 18:10,Rev 18:16-19, Rev 18:21

great : Rev 17:5; Dan 4:30

in : Rev 14:8-10, Rev 18:5; Isa 49:26, Isa 51:17-23; Jer 25:15, Jer 25:16, Jer 25:26

TSK: Rev 16:20

Rev 6:14, Rev 20:11; Isa 2:14-17; Jer 4:23-25

TSK: Rev 16:21 - there fell // blasphemed

there fell : Rev 8:7, Rev 11:19; Exo 9:23-26; Jos 10:11; Isa 30:30; Eze 13:11, Eze 13:13, Eze 38:21, Eze 38:22

blasphemed : Rev 16:9, Rev 16:11; Isa 8:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rev 16:1 - Chapter Summary // And I heard a great voice out of the temple

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

vials on the earth.

Rev 16:2-14 Great plagues follow thereupon.

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

that watch.

Chapter Summary

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

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

Poole: Rev 16:2 - grievous sore

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

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

Poole: Rev 16:3

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

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

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

Poole: Rev 16:4

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

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

Poole: Rev 16:5 - the angel of the waters // Thou art righteous. O Lord, which art, and wast, and shalt be, because thou hast judged thus

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

the angel of the waters partly from others.

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

Poole: Rev 16:6

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

Poole: Rev 16:7

Others also, either members of the church triumphant or militant, or both, shall in that day give glory to God, as a God of power, able to do such things; of righteousness, thus giving these bloody men their due; and of truth, thus fulfilling both his promises to his people and his threatenings against his enemies. But it is easier to determine who shall thus rejoice, than the time when this joy shall be. This certainly is God’ s work, but in fieri, now doing, but not yet done.

Poole: Rev 16:8 - the sun

Here we have no history to guide us in the government of our fancies and judgments, but their opinion seems most probable to me, who, by

the sun understand some great prince or potentate, or the whole civil power in the antichristian heaven; suppose the Spaniard, or the emperor. It seems to signify either some destruction of such civil powers, or some defection of them from the papacy, which will vex and enrage antichrist and his party, as if they were scorched with fire. This I look upon as much more probable than theirs who interpret it of the natural sun, or the word of God.

Poole: Rev 16:9

What the damned do in hell, where the wrath of God is poured out upon men to the utmost, that reprobates do upon earth, they are

scorched with great heat the vengeance of God cometh upon them; they are mad and enraged, and speak evil of a just and righteous God, who bringeth such plagues on them; but they have no sense of their sins, nor any thoughts of turning to God, confessing their sins, and giving him glory. This will be the upshot of God’ s lesser judgments upon the papacy: they will be mad at them, and rage, and reproach God’ s justice, but prove a hardened generation, given over to ruin, that will never be sensible that these judgments come upon them for their idolatries and superstitions, and for their persecutions, and the shedding the blood of God’ s holy ones. Not that all adhering to that church will be so, (many, probably, will convert, and be brought to acknowledge the truth), but there will be a great party of them, whom nothing but the wrath of God come upon them in the bottomless pit to the utmost, will ever make sensible that they have done amiss, being given up to strong delusions, to a blind mind, and a hard heart, and a reprobate judgment.

Poole: Rev 16:10 - And the fifth angel // Poured out his vial upon the seat of the beast // And his kingdom was full of darkness // And they gnawed their tongues for pain

And the fifth angel the fifth of the seven angels mentioned Rev 16:1 : by which, as was said, is to be understood the instruments which God will use gradually to destroy the papacy; the fifth rank of persons, whom God will employ in the execution of this his purpose, by his acts of providence.

Poured out his vial upon the seat of the beast shall execute God’ s wrath upon the city of Rome itself, wholly destroying the papacy in their power.

And his kingdom was full of darkness upon which his whole kingdom shall be full of the darkness of misery, trouble, and affliction. (Darkness was one of the plagues of Egypt).

And they gnawed their tongues for pain and they shall be full of calamities, like men in so much pain that they bite their own tongues for pain. When this shall be God alone knows. I think, and experience hath proved, that they were much too hasty in their speculations, that prophesied it should be in the year 1656, or 1660, or 1666. For my own part, I do not believe it will be before 1866, or between that and the year 1900. The determination of it depends upon the right fixing of the epocha, or beginning of the forty-two months, or one thousand two hundred and sixty prophetical days, which I think most probably fixed upon the year 606, or (according to Mr. Stephens’ s notion) 666, which, according to the Julian account, is the same: See Poole on "Rev 13:18" .

Poole: Rev 16:11

This is the same that was said, Rev 16:9 , of a former party belonging to the beast, and doth but signify, that there will be found the same vein of blindness of mind, hardness of heart, and reprobacy of sense, running through that whole party, until they be wholly ruined.

Poole: Rev 16:12 - Upon the great river Euphrates // And the water thereof was dried up // That the way of the kings of the east might be prepared

Upon the great river Euphrates upon the Turkish empire: See Poole on "Rev 9:14" .

And the water thereof was dried up their force, power, and strength shall be destroyed.

That the way of the kings of the east might be prepared that a way may be prepared for the conversion of the Jews. This I find to be the sense of the most learned and judicious interpreters of this mysterious book, amongst whom I count Mr. Mede, Dr. More, Pareus, Mr. Durham; &c. But it will be reasonable to say something further to show the probability of this sense. Euphrates was a great river that ran by Babylon, the depth of it was (as historians tell us) about two men’ s height. When Cyrus and Darius came to conquer Babylon, they diverted this river, Jer 51:32,36 . Here is an allusion to that history. The Turks first took up their habitation about this great river, as was said in our notes on Rev 9:14 , where the providence of God restrained them for many years, till the sixth trumpet sounded. The Jews, who are observed to be in greatest numbers in the Eastern countries, having had a promise, Exo 19:6 , to be a kingdom of priests, may well be called here the kings of the east. Two things hinder their embracing the Christian faith:

1. The image worship and idolatry of the papists.

2. The power of the Turks, with the success they have had against Christians.

But both these being taken away, by the fall of Babylon and the ruin of the Turks, the way seems to be prepared for the Jews’ receiving of the Christian faith. In a case where nothing can be certainly determined, this seemeth a very probable opinion. To which it contributes a little, that it is probable, that the sixth vial answereth the sixth trumpet; and that as they were the people first let loose by Euphrates, where they were bound, so they are the people to be destroyed under the notion of drying up the waters of Euphrates: and this seemeth to be a work of providence brought forth after the ruin of Rome, and the total breaking of the power and dominion of the papacy. Thus we have foretold the breaking both of pope and Turk, and all their upholders; but we must not imagine them so ruined, but that parties of both should be left in the world, which combining, made up the army to fight the devil’ s last battle in Armageddon, of which we shall read, Rev 16:16 .

Poole: Rev 16:13 - the beast // the false prophet

God here showeth John, that after the power and strength both of the pope and Turks should be broken, the devil would yet make one push more; to which purpose he would influence some on the behalf of the antichristian secular power, others on the behalf of

the beast with two horns, or

the false prophet

Poole: Rev 16:14

Which, from the influence of the devil, should solicit the kings of the earth to join together in a battle against the church. This is, undoubtedly, the battle in Armageddon, Rev 16:16 .

Poole: Rev 16:15 - I come as a thief // Blessed is he that watcheth // and keepeth his garments // lest he walk naked, and they see his shame

I come as a thief that is, I come suddenly and unexpectedly: see Mat 24:43,44 Lu 12:39 1Th 5:2 Rev 3:3 . It may be understood either of Christ’ s coming to the last judgment, or of his coming in his vindicative providence to be revenged on his enemies.

Blessed is he that watcheth he is a happy man that maketh it his business to keep himself from sin, in prospect of any such coming,

and keepeth his garments and that persevereth in my ways and truth;

lest he walk naked, and they see his shame for if he doth not, he will be found one of those that are not clothed with my righteousness, and his hypocrisy will appear to all men.

Poole: Rev 16:16 - Armageddon

Either the devil brought them together, or God by his providence ordered that they should be gathered together, into the place where God designed to destroy them and their armies, for so the word

Armageddon signifieth, say some; but others make it to signify the mountain of the gospel, or the mountain of apples, or fruits; but the first etymology in this place seems best. The word doth not signify any particular place; but here is an allusion, as some think, to that Megiddo, mentioned Jud 5:19 , where Barak overcame Sisera with his great army, and where Josiah was slain, 2Ki 23:30 . Of the issue of this last battle with the enemies of the church of Christ we shall read more, Rev 19:1-21 .

Poole: Rev 16:17 - And the seventh angel poured out his vial into the air // It is done

And the seventh angel poured out his vial into the air: I take this to be best interpreted (as Mr. Mede doth it) by the power of the air, of which Satan is called the prince, Eph 2:2 , that is, upon all the children of the devil, that had so long given disturbance to the church of Christ.

It is done that is, the work of God is done, his counsels for the destruction of his enemies, and the deliverance of his people, are brought forth in the issue of his providence, not fully yet brought to an issue, but accomplishing.

Poole: Rev 16:18

See Rev 4:5 6:12 11:13,19 . Either declarative of the majesty and power of God, as Exo 19:16 , when God came forth to give his lawthe violation of which God here was coming out to punish; or of the great stirs and confusions in that part of the world where the beast’ s greatest interest lay. Or, the

voices, thunders, and lightnings may be understood as declarative of the former, and the great earthquake of the latter.

Poole: Rev 16:19 - The great city // Was divided into three parts // And great Babylon came in remembrance, &c

The great city Rome, afterwards called great Babylon in this verse.

Was divided into three parts the pagan part, the evangelical part, and the antichristian part, (saith Dr. More), the three parties that made up the armies that fought in Armageddon: or else this is added as the effect of the great earthquake.

And great Babylon came in remembrance, &c. God now took vengeance on the papacy, and all their adherents, though he had for twelve hundred and sixty years spared them, notwithstanding their idolatries and persecutions, and behaved himself toward them as if he had forgot them.

Poole: Rev 16:20 - These are the effects of great earthquakes

These are the effects of great earthquakes: see Rev 6:14 . Some, by islands and mountians, understand the inhabitants of both. I know not whether those reverend authors, who by this term understand their idol worship and superstition, or ecclesiastical dignities, (I suppose because the heathens, and Jews, in imitation of them, committed idolatry on mountains and high hills), be not here too critical.

Poole: Rev 16:21

The hail was another of the Egyptian plagues, Exo 9:22-25 . The allusion also may be to the hailstones by which God fought against the five Canaanitish kings, Jos 10:11 . It signifies only further great judgments with which God will pursue the beast and his party, until they all be destroyed. The latter words only show the continued hardness of heart of the beast, and all his party; wherein also they answered Pharaoh and the Egyptians, (their type), who would relent with no steadiness and certainty, until they were all ruined by the waters of the Red Sea. In all this prediction of the final ruin of the papacy, Pharaoh and the Egyptians are apparently made the type of the pope and all his party:

1. As to their sins, which were idolatry, and the oppression of God’ s Israel.

2. In the plagues by which they were destroyed gradually; turning waters into blood, boils and blains, darkness, hail.

3. In their impenitency, and hardness of heart; only with these two differences, by which the antitype exceeded the type in wickedness:

(1.) We read of Pharaoh oft relenting, though his goodness was like a morning dew, and he returned to his former stubbornness.

(2.) We read nothing of the Egyptians blaspheming God, because of their plagues, which is often said of these Egyptians.

PBC: Rev 16:1

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

PBC: Rev 16:2

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

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

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

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

PBC: Rev 16:3

Re 16:3 And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea.

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

PBC: Rev 16:4

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

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

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

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

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

PBC: Rev 16:5

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

PBC: Rev 16:6

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

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

PBC: Rev 16:7

Here is a second witness testifying of the righteousness of the judgments of God. " In the mouth of two or three witnesses shall every word be established." {2Co 13:1} —Eld. Charles Taylor

PBC: Rev 16:8

Re 16:8 And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.

Here again we find a reference which leads us back to the first cycle of this great destruction. " And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea." {Re 8:8} This mountain (Sinai) which had smoked with fire now was about to be cast into the sea. The people had once been able to remove themselves from this terror of God. Now this mountain of the law in which they trusted to save them would be cast into their midst and prove to be their destruction because of their whoredoms and murderous acts.— Eld. Charles Taylor

PBC: Rev 16:9

This verse is self-explanatory. The law could not give life. It could only speak of death. God’s righteous anger could not be set aside by the works of the law. Non repentance only brings greater suffering.— Eld. Charles Taylor

PBC: Rev 16:10

Re 16:10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,

Jesus spoke to the church at Pergamos, " I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth." {Re 2:13} Jesus continued with the accusation by saying, " because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication." {Re 2:14} This also was the sin of the Jews who were defending Jerusalem against the messengers of death.— Eld. Charles Taylor

PBC: Rev 16:11

Repeatedly we learn of the unrepentant hearts of these Pharisees, hypocrites, who continued in their course. Only suffering remains to those who fail to repent of their evil deeds.— Eld. Charles Taylor

PBC: Rev 16:12

Re 16:12 And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

God made it possible for those legions who had been in Egypt to join Titus in this fight against Jerusalem. Let us review some passages already used in the command to the sixth angel: " Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates." {Re 9:14} The four angels [messengers] were loosed to carry on the assault against Jerusalem. Their work was to slay [destroy] the inhabitants of Jerusalem. This corresponds with the four different groups which Titus assembled at Caesarea to begin the march on Jerusalem:

1) Those who came out of Egypt with Titus. This was the core of the army of Titus which he would gather to go into Caesarea. These had formerly fought with Titus’ father when he laid Judaea waste. Along with these were those who had been formerly beaten with Cestius.[1]  These were eager to avenge themselves against the Jews because of the defeat they had formerly suffered from the Jews. There are others who Josephus refers to as auxiliaries that come from the kings.

2) Those who came to the assistance of Titus from Syria.

3) When Vespasian was declared to be emperor, Mucianus, a Roman general had been sent to Rome with four legions to keep peace there. These also returned to fight with Titus.

4) Three thousand drawn from those that guarded the river Euphrates.

When God’s wrath was loosed it was as though the Euphrates River had dried up. Nothing could stop these hordes because God was using them to do His work in destroying the wicked city of Jerusalem.— Eld. Charles Taylor

[1] Cestius was the leader of Syrian legions which had invaded Judaea (66 A.D.) prior to the campaign led by Vespasian. Cestius was defeated by the Jews and retreated to Syria.

PBC: Rev 16:13

The identification of this passage is difficult in that there are types of evil which must be identified. First of all, Satan tries to duplicate the trinity of God in the three which are mentioned: The dragon which is Satan, The beast which is Rome, and the false prophet. This last is the one which may be difficult to identify. Let us see what God says about false prophets. " If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul." {De 13:1-3} " And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee." {De 13:5}

The Christian Church was warned that false Christs and false prophets would arise, and would work impressive signs to deceive, delude and seduce Christ’s people. {Mr 13:22} The false prophet was one who both the old and new testament writers expected to appear. We shall see the end of this false prophet later. " And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshiped his image. These both were cast alive into a lake of fire burning with brimstone." {Re 19:20} " And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever." {Re 20:10}

The second beast of Re 13:1-18 and the false prophet can be identified as the same. Thus, being identified with the provincial organization and administration, the whole apparatus of priests and magistrates and officials, the false prophet stands for the whole organization which seeks to make men worship the emperor. This evil organization eventually advocates abandonment of worship of God and of Jesus Christ, His Son. A false prophet is any man, or organization, who tries to introduce the worship of other gods. Also any man or organization which preaches another gospel than that which the early Church and Apostles preached can be classified as a false prophet.

The three unclean spirits which were seen coming out of the mouth of this ungodly trinity appeared as frogs. Frogs are identified as one of the plagues of Egypt. " And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt." {Ex 8:6} Ex 8:7 informs us the magicians did so with their enchantments, and brought up frogs upon the land of Egypt. We gather from this that certain miracles are allowed to be demonstrated by Satan, the beast and the false prophet. The significance of typifying these spirits as frogs is that frogs multiply quickly and abundantly. They can jump from place to place. Therefore, the identification of these spirits with frogs seems to be made to show both the evil destruction and the speed with which they spread their carnage.— Eld. Charles Taylor

PBC: Rev 16:14

The word Armageddon[1] is taken from two Hebrew words: (1) har; a mountain or range of hills. (2) meged, means to be eminent; a distinguished thing; hence something valuable, as a product or fruit: pleasant, precious fruit (thing).

Could this mountain or range of hills (sometimes used figuratively), plus eminent, distinguished, valuable, pleasant, precious fruit (thing) be the place where the victory was won by Jesus Christ on Mount Calvary and the Cross? (Armageddon). Now the aftermath of all this is seen by John as the destruction of Jerusalem (Babylon, the great whore) situated on a range of hills (Har), Jerusalem was an eminent, distinguished, valuable, pleasant place (meged) known by the whole world as the place where God had visited His people in time past. When these two are put the two together, we have Armageddon, The place where the battle of our salvation was fought and won!— Eld. Charles Taylor

[1] Strong’s Greek-Hebrew concordance.

PBC: Rev 16:17

Re 16:17 And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

Seventh denotes the final angel and biblical number to show perfection. As this angel poured out his vial into the air, there came a triumphant voice out of the temple of heaven, from the throne. The battle of Armageddon had been fought and it was done, Jesus uttered these final words from the Cross, " It is finished." The temple was now in the heavenlies. This throne was the place where Jesus sat down after finishing the work given Him to do. This was the voice of Jesus, the Victor over death, hell, and the grave.— Eld. Charles Taylor

PBC: Rev 16:18

The voices which spoke were those, such that no man could number, who made their robes white in the blood of the Lamb. We saw the same scene at the ending of the first cycle, " And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake." {Re 8:5} At the end of the second cycle, " And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever." {Re 11:15} Now at the ending of the third cycle, the wrath of God is poured out on Jerusalem and her sin.— Eld. Charles Taylor

PBC: Rev 16:19

Man had never before felt the wrath of God as it was felt at this time. Neither shall that wrath be felt again in such fulness. Every island over which Jerusalem’s power had reigned would no longer be seen. The mountains upon which her old temple sat were not found. God reigns supremely through Christ Jesus our King.— Eld. Charles Taylor

Haydock: Rev 16:1 - I heard a great voice // Go and pour out the seven vials

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

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

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

Haydock: Rev 16:2 - And the first

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

Haydock: Rev 16:3 - And the second

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

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

Haydock: Rev 16:4 - Upon the rivers

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

Haydock: Rev 16:8 - And the fourth Angel

And the fourth Angel . Here is the punishment of the Greeks during the siege of Constantinople by the Turks, where the fire engines, that were then made use of for the first time, so reduced the Grecian army, that the walls of the city were reduced to ashes, and the whole town to flames. Hence it appears how the Greeks were scorched with great heat; and how they blaspheme the name of God, appears too evident from the history of Notaros, admiral of the Constantinopolitan fleet. (Pastorini)

Haydock: Rev 16:10

Calmet explains this passage of Rome the seat of idolatry, which was given up to the pillage of the barbarians under Alaric. (Calmet)

Haydock: Rev 16:12 - River Euphrates

River Euphrates. That is, a passage is laid open for the potentates of the East to lay their destructive hands upon the countries on this side the Euphrates. For they are the spirits of devils working signs, which are sent forth by the eastern princes, to oblige all to unite in arms against the great day of the Almighty God. (Pastorini)

Haydock: Rev 16:16 - Armagedon

Armagedon. That is, the hill of robbers. (Challoner)

Haydock: Rev 16:18

The seventh vial is poured out upon the air which lies between the earth and the heavens, to indicate that the judgments of God are going to fall upon the whole creation. After which follow these words, it is done. All is over, time is no more; upon which immediately follow lightnings, &c.

Haydock: Rev 16:19 - Great Babylon came in remembrance before God

Great Babylon came in remembrance before God. The time of God's punishing the wicked world is approaching: for by a third interpretation, Babylon may signify metaphorically all the wicked in general. (Witham)

Haydock: Rev 16:21 - And great hail like a talent came down

And great hail like a talent came down, &c.[1] Which need not be taken literally, but only metaphorically, to signify the heavy weight of God's judgments upon sinners. (Witham)

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[BIBLIOGRAPHY]

Et grando magna sicut talentum, Greek: os talantiaia, quasi talentaris. The Protestant and Mr. N. translate hail about the weight of a talent, as if every hailstone were of that weight.

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Gill: 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

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

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

Gill: Rev 16:2 - And the first went // 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 the first went,.... The Arabic and Ethiopic versions read, "the first angel", and who undoubtedly is meant, who readily and cheerfully obeyed the orders given him, as did the rest; by this angel cannot be meant Pope Adrian, as Lyra, a Popish interpreter, imagines; for a pope would never hurt the worshippers of the beast, as this angel does; rather some Christian Protestant prince or magistrate is designed, and Brightman applies it to Queen Elizabeth; though a set of kings and princes yet to come seem to be intended:

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

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

Gill: Rev 16:3 - And the second angel poured out his vial upon the sea // and it became as the blood of a dead man // and every living soul died in the sea

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

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

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

Gill: Rev 16:4 - And the third angel poured his vial upon the rivers and fountains of waters

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

Gill: Rev 16:5 - And I heard the angel of the waters say // Thou art righteous, O Lord, which art, and wast, and shall be // because thou hast judged thus

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

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

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

Gill: Rev 16:6 - For they have shed the blood of saints and prophets // And thou hast given them blood to drink // for they are worthy

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

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

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

Gill: Rev 16:7 - And I heard another out of the altar say // even so, Lord God Almighty, true and righteous are thy judgments

And I heard another out of the altar say,.... That is, another angel that came out of the altar; see Rev 14:18 and who represents the souls under the altar, whose blood had been shed by the above persons; compare with this Rev 6:9 though, there, such whose blood had been shed by Rome Pagan are described; the Ethiopic version calls this angel as before, "the angel of the fountains of water"; and the Alexandrian copy, and Syriac and Arabic versions, read, "I heard the altar saying": as follows,

even so, Lord God Almighty, true and righteous are thy judgments; the same as in Rev 15:3. This angel joins the other, and approves and confirms what he says; applauding the judgements of Christ upon the worshippers of the beast, from the verity of them, being what were threatened, and from the justice of them, being what they deserved.

Gill: Rev 16:8 - And the fourth angel poured out his vial upon the sun // And power was given unto him to scorch men with fire

And the fourth angel poured out his vial upon the sun,.... Not literally; and so designs not a violent heat, which shall go before, and be a preparation for the burning of the world; nor any sore famine arising from it, which would be common to all, good and bad; but mystically: some understand this of Christ, the sun of righteousness, not of any wrath that shall be poured forth on him again, being now justified in the Spirit; but either of that clear shining of Christ in the ministry of the word, in those times this vial refers to; when Zion's light will be come, and the light of the sun will be seven fold, and Christ alone will be exalted; which clear ministration of Christ, though it will not savingly enlighten, yet will convict and confound the antichristian party; they will be scorched with the beams of heat and light, which will dart from hence; these will torture them, and fill them with envy, rage, and malice, because they will not be able to obscure this light, or stop the progress of it; they themselves will be so enlightened by it, as to see and know the truth of Christ's person, and offices, and grace, and yet will sin against it, and so be guilty of blasphemy against the Spirit of God, a sin which will greatly prevail among them; and they will, like the clay, be the more hardened by this light and heat, and will not repent of their sins and errors, nor confess them, nor own the light and conviction they have received: or else of the wrath of Christ, which he will be moved by this angel to stir up against the antichristian party, and which they will be sensible of, and be fearfully looking for. Others, and which comes much to the same sense, understand this of the Scriptures, the fountain of spiritual light, and of the clear interpretation of them in those times; when the watchmen shall see eye to eye, and when the day shall declare and make manifest every man's work, and the fire reveal and try it; and the same effects upon the antichristian party shall follow as before: but I rather think this refers to some part of the antichristian state, as in the other vials, or to something belonging to it; some have thought that the house of Austria, the chief family in the empire, or the king of Spain, or the emperor, who were both formerly of that house, or Germany itself, is meant; but the empire, as we have seen, seems to be designed by the earth in the first vial; wherefore, rather as the smiting of the third part of the sun, moon, and stars, under the fourth trumpet, signifies the utter extirpation of the Roman emperor, and all other Roman magistrates, who were the sun, moon, and stars in that empire; so this vial upon the sun refers to the pope, and his creatures, the cardinals, &c. who is the sun in the antichristian kingdom; and this angel may design the kings of the earth, who will be stirred up against him, by whom he and his dependents will suffer sorely, if not destroyed.

And power was given unto him to scorch men with fire; which may either respect the burning of Rome, and the adjacent parts; or rather the filling of the antichristian party with rage and malice, at the destruction of the pope, and his creatures; for these men are the same with those in Rev 16:2.

Gill: Rev 16:9 - And men were scorched with great heat // and blasphemed the name of God, which hath power over these plagues // and they repented not to give him glory

And men were scorched with great heat,.... Burned with rage against the followers of Christ; were filled with envy at the success of his Gospel, and with fury and madness at the ruinous condition of the antichristian state, being deprived of its head, and chief officers:

and blasphemed the name of God, which hath power over these plagues; plagues or judgments are from God, when and wherever they come; they are sent and inflicted by him, and he can lessen or increase them, continue or remove them, as he pleases; and these, unless sanctified, will not reform men, but harden them, and set them a blaspheming the author of them. And this blasphemy may either respect the nature and perfections of God, charging him with inequality in his ways, and with injustice and unfaithfulness; or the Gospel, and the truths of it, which declare his glory, and his greatness; and which will now have a general spread, to the great mortification and confusion of the followers of antichrist:

and they repented not to give him glory; that is, they did not repent of their wicked deeds, their idolatries, murders, sorceries, fornications, and thefts, as in Rev 9:20 so as to own and confess them, which is, the meaning of giving glory to God in repentance; see Jos 7:19. This shows that repentance is not in man's power, but in the gift of God's grace; for though he may give space, yet if he does not give grace to repent, no man will repent; nor will any means of themselves produce it; as not the most powerful and awakening ministry, as the ministry of John the Baptist, and of Christ, and of the Gospel preachers that will be in those times, this vial refers to, nor the greatest mercies and favours, so not the severest judgments; see Amo 6:6. The event of this vial, or the plague of it, is applied, by Mr. Daubuz, to the wars between the emperors and the popes, and between the Guelphs and Gibelines.

Gill: Rev 16:10 - And the fifth angel poured out his vial upon the seat of the beast // And his kingdom was full of darkness

And the fifth angel poured out his vial upon the seat of the beast,.... The beast is the same with that in Rev 13:1 and which again shows that to be one and the same: the seat or throne of the beast is Rome, which, when the empire was Pagan, was the seat of Satan, or the dragon, Rev 2:13 and when the beast or antichrist was risen, the dragon gave this seat, as well as his authority to him, Rev 13:2 and is that city which is so often called, in this book, the great city, and is manifestly pointed out by its seven mountains, on which the city of Rome stood, Rev 17:9 and the pouring out of this vial upon it denotes the destruction of it, when it will be burnt down, and become desolate, an habitation of devils, of every foul spirit, and hateful bird, Rev 18:2 and this corresponds with the fifth trumpet; for as that brings in the rise of antichrist, both eastern and western, who rose much about the same time, so this vial affects him particularly; the western antichrist, his seat and kingdom. Mr. Daubuz refers this plague to the expulsion of the western and eastern emperors from their capital cities, Rome and Constantinople, and to the mischiefs caused by the antipopes in the west, and to the quarrels and schism in the Greek churches in the fourteenth century.

And his kingdom was full of darkness; not only of the darkness of false doctrine and superstition, for so it was always, being filled with the smoke of the bottomless pit; nor only of judicial blindness and darkness, which the subjects of the antichristian state are given up unto; but rather of a discovery of all this, with all their hidden works of darkness, which will now be brought to light; though it seems chiefly to design the great affliction and distress the antichristian state will be in at this time, which darkness sometimes signifies; see Isa 9:1 it having lost its sun, the pope, under the preceding vial, and its seat, the city of Rome, under this: the sense is, that it will be greatly obscured in its glory and magnificence, in its traffic and riches, Rev 18:11 its power and authority will be greatly diminished, and it will be had in contempt by the princes of the earth; though it will not as yet be utterly destroyed, for its utter destruction is reserved for the seventh and last vial. The allusion is to the plague of darkness in Egypt, Exo 10:21. And they gnawed their tongues for pain; these are the men of the antichristian party, the subjects of the antichristian kingdom, now become full of darkness, the worshippers of the beast, and his image; these will gnaw their tongues, which expresses their inward anguish and distress, their anger, wrath, and fury, their being filled with revenge, and yet in an incapacity to execute it, and will even be afraid to express it; and therefore will bite their tongues in madness; and this for pain, for the pain of their mind, at the sad and low estate of the antichristian kingdom.

Gill: Rev 16:11 - And blasphemed the God of heaven // because of their pains and their sores

And blasphemed the God of heaven,.... Who made it, and dwells in it, and from whence wrath is revealed, and comes upon the seat of the beast, upon the kingdom of antichrist, and the subjects of that kingdom; they will curse him who is of right their King, and their God, and look upwards to heaven, where he is, Isa 8:21 and this,

because of their pains and their sores: see Rev 16:2 the inward frettings and distresses of their minds, the gallings and gnawings of their consciences, the horror and terror of their souls, and their fearful looking for of judgment, which the present face of things upon antichrist will bring upon them; just as the Egyptians, in the time of their darkness, were distressed with internal guilt, and black horror of mind, and with evil spirits, which were sent among them, and haunted them during that season; see Psa 78:49 and repented not of their deeds; their antichristian works of darkness; see Rev 9:20.

Gill: Rev 16:12 - And the sixth angel poured his vial on the great river Euphrates // And the water thereof was dried up // that the way of the kings of the east might be prepared

And the sixth angel poured his vial on the great river Euphrates,.... Which is not to be understood literally of the river Euphrates, which ran through Mesopotamia and Chaldea, and by the walls of Babylon; and of the drying of it up to make way for the Jews in the eastern parts of the world, to pass into their own land, and possess it; when a like miracle will be wrought for them as was when they came out of Egypt, by dividing the Red sea for them; and as when they entered into Canaan's land, by laying the waters of Jordan on heaps, so that they passed over as on dry land; in favour of which sense the passage in Isa 11:15 is thought to be, which the Targum interprets of God's smiting the river Euphrates; though the river Nile in Egypt seems rather to be meant: but it does not appear that there is any number of Jews beyond the river Euphrates; the far greater number of them is in the western and northern parts of the world; so that there will be no need for the drying up of this river for their passage into their own land; nor, if there were any in those parts, can any reason be given why they should be called the kings of the east, who, wherever they are, are a poor contemptible people, and have never had any ensigns of royalty among them for many hundreds of years; nor can that river be thought much to hinder, were all other impediments out of the way, nor the drying of it up much facilitate their passage to Judea, and much less affect their conversion: besides, this vial, as the rest, is a plague on antichrist, in some branch or other, or on some part or other, of the antichristian state; which, if not designed here, is nowhere in the account of this vial, and therefore this must be understood mystically; there is no doubt an allusion to the draining of this river at the taking of Babylon by Cyrus, according as was predicted in prophecy, Isa 44:27 who, making sluices and drains, turned the river another way, and marched through it with his army, and surprised and took the city at once, while Belshazzar and his nobles were indulging themselves in rioting and drunkenness, as Daniel relates, Dan 5:1. Now some, because that Babylon was situated upon the river Euphrates, and Rome, or the Romish antichrist, is mystical Babylon, think that is here designed, and is the object of this vial; and that the drying up of this river designs the withdrawing of nations and kingdoms, signified by waters, Rev 17:15 from its jurisdiction and power, which will bring on its ruin; and also the stoppage of dues and tithes, annates, Peter's pence, and of all its traffic in indulgences, pardons, &c. whereby it will be greatly impoverished, and brought to nothing: but it should be observed, that the fifth vial affects Rome, the seat of the beast; and as for the beast himself, he will not be destroyed till the battle of Armageddon; and mystical Babylon, or the antichristian state, in the whole compass of it, will not be destroyed until the pouring out of the seventh vial; wherefore rather the eastern antichrist, the Turks are meant, in whose dominions this river is; for as the Assyrian monarch is signified by the waters of this river, when he was in his glory, and had his seat at Babylon, by which this river ran, Isa 8:7 so may the Turks, who inhabit by this river, be intended by it; and the rather, as this sense exactly corresponds with the sixth trumpet; for as the sounding of that trumpet looses the four angels bound in the great river Euphrates, which founded the Turkish empire, as we have seen; so the pouring out of this sixth vial affects the same empire, and brings it to ruin. Mr. Daubuz is of opinion that this plague refers to the depopulation and destruction of the Grecian empire, and the bringing of the Turks into Europe, who have greatly distressed and tormented the corrupted Christians or Papists.

And the water thereof was dried up; the Ottoman empire will be extinct, just as the destruction of the Babylonish monarchy is expressed by the drying up of its sea, Jer 51:36 so the destruction of the Turkish empire is signified by the drying up of the water of this river, which is in the heart of it: and this is the passing away of the second woe, Rev 11:14

that the way of the kings of the east might be prepared; which some understand of Christians in general, who are made kings and priests unto God, and of Christian kings in particular, whose way will be prepared, by the declining state of antichrist, to express their hatred to the whore of Rome, and burn her flesh with fire; but the Romish antichrist is not here intended: others think, as before observed, that the Jews are designed; that the Jews will be converted in the last days seems manifest from Hos 3:5 and other places; and that they will return to their own land is suggested in abundance of prophecies, particularly in Eze 37:21 Amo 9:14 and it must be allowed that the eastern, as well as the western antichrist, is a stumbling to them; and especially the advantage which the Turks have gained over the powers that go under the Christian name, and their possession of their land is an hinderance to their return to it; so that the destruction of the Turkish empire will undoubtedly make way for their conversion, and restoration to their own land; but then this will be equally advantageous to the Jews in the west as to those in the east, if there be any numbers of them there, which does not appear, and therefore there seems no reason why they should be pointed at, and be called the kings of the east: rather therefore to me it seems, that, through the fall of the Ottoman empire, way will be made for the kings and princes of the east, literally understood, to have and embrace the Gospel of Christ; for, the Turks being destroyed, the Mahometan religion will decline, the Gospel will be carried into the eastern parts of the world, into those vast kingdoms and countries which lie in those parts, when they will become the kingdoms of our Lord, and the kings and princes of them will come to the brightness of Zion's rising; so that the ruin of this monarchy will pave the way for the spread of Christ's kingdom from sea to sea, and front the river, the river Euphrates, to the ends of the earth; and this also will prepare the way, and lead on for all the saints, who are kings, and shall reign with Christ a thousand years, who is said to come from the east, Rev 7:2 or from the rising of the sun, as these are said to do, as the words may be rendered, to possess the kingdom under the whole heaven: Philo the Jew ^z has some expressions illustrating the literal sense of this, where he speaks of a Roman army on the banks of Euphrates, which kept the passage of "the eastern kings".

Gill: Rev 16:13 - And I saw three unclean spirits like frogs // come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet

And I saw three unclean spirits like frogs,.... Rome, the seat of antichrist, being destroyed, and the kingdom of the beast darkened, and brought into great contempt, Mahometanism greatly declining, the Gospel succeeding everywhere, the Jews being converted, and resettled in their own land, the devil bestirs himself more than ordinary; and dispatches his, and the emissaries of antichrist, to the kings of the whole earth, that can any ways be engaged on their side, and against the saints; and these are no other than the creatures of antichrist, such as cardinals, priests, and particularly Jesuits, as their original from the dragon, the beast, and the false prophet, show. Mr. Daubuz thinks these "three" are the "monks", the "religious knights", and "secular clergy": and these are called "spirits"; not because they are what are called familiar spirits, or devils themselves, for they are the spirits of devils, as in the next verse; but either because they pretend to be spiritual men, ecclesiastics, men in spiritual offices, and indeed are spiritual wickednesses in high places; or because of their agility, swiftness, and expeditiousness in going to and fro, Satan like, to do mischief: and they are said to be "unclean"; as the evil spirits and devils are, being so by nature, and delighting in uncleanness, and giving themselves up to work it with greediness: and they are "like frogs"; the allusion is to the plague of frogs in Egypt, Exo 8:5 and these antichristian emissaries are fitly compared to them, for their impurity, and pleasure they take in it, as frogs do in dirt and filth; and for their being talkative, impudent, and troublesome, like the noisy croaking frogs; so "rhetoricians" are by Cicero ^a compared to frogs; and as the frogs of Egypt got into the king's bedchamber, Exo 8:3 so these get into the private retirements of princes, into their cabinet councils, and stir them up to war and bloodshed: and as for the number, "three", this is only used to express a sufficient number of them, or to make the account square with the dragon, beast, and false prophet, from whom they proceed; and besides, this is omitted in the king's manuscript. Now John saw these, in a visionary way,

come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet; by the dragon is meant the devil, Rev 12:9 not as acting in Rome Pagan, which has been long ago destroyed, rather as in the Pagan parts of the world, and as in the Turkish empire, now ruined; who, seeing his cause declining everywhere, bestirs himself to support and revive it, though this issues in the binding of him for a thousand years, Rev 20:2. By the beast is meant the first beast, in Rev 13:1 and so the Ethiopic version renders it; the antichristian civil state, now sadly shattered and weakened, by the pouring out of the fifth vial: and by "the false prophet" is meant, not Mahomet, or the supporters of his religion, but the second beast in Rev 13:11 or the antichristian ecclesiastic state, as appears from the description of this prophet in Rev 19:20 compared with that: so then these spirits manifestly appear to be the emissaries of antichrist, under a diabolical influence; his creatures, that are made, and sent forth by him, have their commissions and orders from him, to act for him in every shape, to support his interest, civil and religious, by lies, murders, and false doctrine; a further account is given of them in the next verse.

Gill: Rev 16:14 - For they are the spirits of devils // working miracles // which go forth unto the kings of the earth // and of the whole world // to gather them to the battle of that great day of God Almighty

For they are the spirits of devils,.... They are of their father the devil; they are acted and influenced by him, he works effectually in them, and leads them captive at his will; they do his lusts, and are murderers and liars, and false teachers, like him:

working miracles; lying ones, to deceive men; this clearly points out who are meant, namely, the followers of antichrist, who, as they spread the doctrines of devils, endeavour to confirm them by signs and lying wonders:

which go forth unto the kings of the earth: those who have committed fornication with the Romish antichrist, such of them as will remain:

and of the whole world; as many Pagan princes as they can come at, and engage by any ways and means in their interest; they will go forth to them like the lying spirit to Ahab's prophets, 1Ki 22:22

to gather them to the battle of that great day of God Almighty; that is, they will persuade them to gather together, to fight against the saints, the Gentile Christians in the several parts of the world, and the Jewish Christians, now settled in their own land; and this will be the battle of the Lord, who is God Almighty, and it will be fighting against him; and therefore the attempt must be vain and fruitless, and issue in the ruin of those who are gathered to it, who will be deceived and drawn into it by these diabolical spirits: and this is called "the battle of that great day of God"; not of the day of judgment, for it will be before that time; but of that day of vengeance upon all the remains of his and his church's enemies, both Pagan, Papal, and Mahometan, who will for this purpose be gathered together; "which", as the Ethiopic version renders it, "God has appointed".

Gill: Rev 16:15 - Behold I come as a thief // blessed is he that watcheth // and keepeth his garments // lest he walk naked // and they see his shame

Behold I come as a thief,.... These are the words of Christ, inserted in a parenthesis in this account, before it is concluded, to acquaint his people with his near and sudden approach, and to give them a word of caution and exhortation in these times of difficulty; for he is the Lord God Almighty, who sent forth these angels to pour out their vials, and whose judgments are applauded as righteous, Rev 16:1 and who so often in Rev 22:7 says "I come quickly"; and which is to be understood not of his spiritual coming, which will be already at this time, but of his personal coming: and which will be "as a thief": as it is often expressed, 1Th 5:2 not in the bad sense, to steal and kill, and to destroy, though Christ's coming will issue in the everlasting destruction of the wicked; but the phrase is designed to express the suddenness of his coming, and the surprise of it:

blessed is he that watcheth; against sin, the lusts of the flesh, and the cares of this life, lest they bring a sleepiness upon him, and so the day of the Lord come upon him at an unawares; and against Satan and his temptations, who goes about seeking whom he may devour; and against his emissaries and false teachers, who lie in wait to deceive; and blessed is he also who is wishing and waiting for the coming of Christ, and so, being ready, will enter with him into the marriage chamber, and partake of the supper of the Lamb:

and keepeth his garments: either his conversation garments, unspotted from the world, and whenever defiled washes them, and makes them white in the blood of the Lamb; and keeps them from being stripped of them, by those who would lead them into sinful ways; or that keeps and holds fast the robe of Christ's righteousness, and garments of his salvation, which are the righteousness of the saints, that fine linen clean and white, that white raiment which only can cover their nakedness, that the shame thereof does not appear, Rev 19:8

lest he walk naked; ערום מן המצות ^b, "naked of the commandments", or good works, according to the Jewish phrase; having lost, or dropped his conversation garments:

and they see his shame; or lest, being naked, he be exposed to shame and confusion, yea, to everlasting ruin and destruction; see Mat 22:12 the allusion is to the burning of the garments of those priests who were found asleep when upon their watch in the temple: the account that is given is this ^c;

"the man of the mountain of the house (the governor of the temple) goes round all the wards (every night) with burning torches before him; and in every ward where the person does not stand upon his feet, the man of the mountain of the house says to him, peace be to thee; if he finds he is asleep, he strikes him with his staff, and he has power to burn his clothes; and they say (in Jerusalem) what voice is that in the court? (it is answered) the voice of a Levite beaten, and his clothes burnt, because he slept in the time of his watch; R. Eliezer ben Jacob says, once they found my mother's brother asleep, and they burnt his clothes:''

now imagine with what shame the poor Levite so served must appear the next morning among his brethren, with his clothes burnt, and he naked; and with greater shame and confusions must he appear at the last day that is destitute of the righteousness of Christ.

Gill: Rev 16:16 - And he gathered them together // into a place called in the Hebrew tongue Armageddon

And he gathered them together,.... Or rather "they gathered them together", as the Syriac version renders it; for though the verb is singular, a noun plural goes before it, as in Rev 16:14 and the same spirits that are there said to go forth, to gather the kings gether, these will gather them together; will persuade the Papal, Pagan, and Mahometan powers, the remains of them in the several parts of the world, to join together, and make one effort for the reviving of their declining, and almost ruined interests: for which purpose they will be brought together,

into a place called in the Hebrew tongue Armageddon; which may be the same with Har-megiddo, the mountain of Megiddo; for the Hebrew word הר is read "Ar" by the Greeks; so the city Argarize is interpreted the mountain of the most High ^d: and this refers either to the slaying of Josiah in the valley of Megiddo, which occasioned such mourning, that it became proverbial for any great sorrow; see 2Ch 35:22 where it is called the valley of Megiddon; or rather to the slaughter of Sisera's army at the waters of Megiddo, by Barak, Jdg 5:19 suggesting that the same would be the fate of these united powers. Some derive the word from גדהון and חרמא, which signify "the destruction of their troops", or "armies"; and so designs not any place, that has been or is, but which will be so called from the issue of this battle; and since it is an Hebrew name that will be given it, it may lead us to conclude it will be somewhere in Judea, and very likely no other than the valley of Jehoshaphat, where all nations will be gathered; and which is called the valley of decision, where will be the day of the Lord, and multitudes will be slain, Joe 3:2 though the name will suit any place where there will be a defeat of these enemies; but this vial only brings them together; the utter destruction of them is reserved for the next.

Gill: Rev 16:17 - And the seventh angel poured out his vial into the air // And there came a great voice out of the temple of heaven, from the throne // saying, it is done

And the seventh angel poured out his vial into the air,.... Or "upon the air", as the Alexandrian copy, Syriac and Arabic versions, read; by which is meant the kingdom of Satan, he being the prince of the power of the air, Eph 2:2 not that he has power over the air, to raise or lay winds and storms in it at pleasure; but he is so called because he is the prince of that posse of devils, the principalities and powers of darkness, that have their dwelling in the air; hence the air, encompassing the whole earth, stands for the kingdom of Satan all the world over: and this vial differs from all the rest; that whereas the rest only affect some part or branch of the antichristian state, this will affect all the remains of the Pagan, Papal, and Mahometan powers, gathered and united together at Armageddon; and the pouring out of this vial is the execution of divine wrath and vengeance upon them all at once; and the effects of this vial will not only reach to the kings of the earth, and of the whole world, and their armies, or the united forces of the remains of Pagans, Papists, and Mahometans, who will be slain, and their flesh given to the fowls of the air; and not only to the beast and false prophet, who will be taken in this battle, and cast alive into the lake of fire, which is expressive both of their temporal and eternal punishment, Rev 19:17 but to the binding of Satan upon the second coming of Christ, of which notice is before given, Rev 16:15 and even to the destruction of Gog and Magog at the end of the thousand years' reign; yea, to the casting of the devil into everlasting fire, since this vial is the last plague, in which the wrath of God is filled up, and so brings to the end of all things, Rev 20:1. The first accomplishment of this vial will be the decisive battle at Armageddon, when the remains of all Christ's and his church's enemies will have a total defeat; and this will be the third and last woe, which will utterly destroy those that have destroyed the earth, Pagans, Papists, and Mahometans, even all the open enemies of Christ, so that nothing will lie in the way of his kingdom; now will the spiritual reign of Christ, which has been gradually advancing by the pouring out of each vial, be in its full glory: but though antichrist will be no more, and Satan will have no more in form an open kingdom upon earth; yet, towards the close of this reign, great lukewarmness and coldness will seize professors of religion, and immorality and profaneness will abound again; which will bring on the times of the coming of the son of man; who, upon his personal descent from the third heaven into the air, will drive Satan and his posse of devils from their territories, and quickly will the general conflagration begin, when the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; and which is no inconsiderable part of the pouring out of this vial into the air.

And there came a great voice out of the temple of heaven, from the throne; this voice is said to come "out of the temple of heaven", that is, out of the temple which is in heaven, which will now be opened, as under the sounding of the seventh trumpet, with which this vial corresponds, and indeed is contemporary; and which designs the church, enjoying the pure worship of God, the word and ordinances, and the free exercise of religion; and this shows that when this voice will be uttered, as yet the Jerusalem church state will not be begun, since there will be no temple in that; see Rev 11:19 the words, "of heaven", are left out in the Alexandrian copy, and in the Vulgate Latin, Syriac, and Ethiopic versions, which read, "out of the temple from the throne"; the seat of government in the church, described in Rev 4:2 the voice came with power, authority, and majesty; not from any of the four and twenty elders, or four living creatures, or angels about the throne; but either from God the Father that sits upon it; or from Christ the Lamb in the midst of it, and rather from the latter, since a like phrase was used by him on the cross, Joh 19:30 and the same is expressed by him who is the Alpha and Omega, Rev 21:6 and this voice is called a great one, being the voice of a great person, the King of kings, and coming with great power, and was spoken aloud:

saying, it is done; what the angel swore should be in the days of the seventh angel, namely, that time, antichristian time, should be no more, and the mystery of God in his purposes and providences should be finished, and all the glorious things spoken of his church and people be accomplished; See Gill on Rev 10:6, Rev 10:7 the word γεγονε may be rendered "it has been", or "it was", and the sense is, but now is not; and the meaning may be, Babylon was, but is not, it is now fallen; the beast and false prophet were, but now are not; the Turk, or Mahomet, was, but is no more; all the antichristian powers are destroyed; Christ's body, the church, will be completed, the Jews will be converted, and the fulness of the Gentiles brought in, all the elect called, and the new Jerusalem prepared as a bride for her husband; and when the utmost effects of this vial will take place, the end of all things will be; by the same "fiat" that made the heavens and the earth, they will disappear, and new heavens and earth succeed in their room.

Gill: Rev 16:18 - And there were voices, and thunders, and lightnings // and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great

And there were voices, and thunders, and lightnings,.... As at the giving of the law, Exo 19:16 and at the sounding of the seventh trumpet; see Gill on Rev 11:15 and may intend either the pure ministry of the Gospel in the spiritual reign, the voices of Christ's ministers, and the effects of them, who will be "Boanergeses", sons of thunder, and will be the means of enlightening the minds of many, as well as of shaking the consciences of men, signified by the earthquake following; or rather, the tremendous and awful judgments of God upon the remains of the antichristian party, as the very great commotions and changes that will be made in the world are expressed in the next clause:

and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great: for as the changes made in the Jewish state, civil and ecclesiastical, are signified by the shaking of the heavens and the earth, and as the fall of Paganism is expressed by an earthquake, and the fall of the tenth part of the city is the effect of another; so the destruction of all the antichristian powers, and the mutations made in the earth thereby, are designed by this; see Heb 12:26 Joe 3:16. Mr. Daubuz applies the whole of this vial to the, Reformation, when such a revolution was made in a short time, as has not been known since the world was, or men became worshippers of the beast; at which time Christendom was divided into three parts, the eastern or Greek church, the western or Latin church, and the reformed churches.

Gill: Rev 16:19 - and the cities of the nations fell // and great Babylon came in remembrance before God // to give unto her the cup of the wine of the fierceness of his wrath

And the great city was divided into three parts,.... By which is meant not Christendom, distinguished into Protestants, Papists, and neutrals, which has been long the case; nor the city of Jerusalem, as inhabited by Christians, Jews, and Turks; nor the city of Rome itself, the seat of the beast, which will have suffered under the fifth vial; but the whole Romish jurisdiction, which is the great city, that reigns over the kings of the earth, as it will now be; though some think the Turkish empire is meant, which they suppose was only afflicted under the preceding vial, but will now be divided into three parts, and afterwards into six, Eze 39:1 and so come to ruin; and others are of opinion that it is included in this great city at least; and doubtless the remains of it are to be taken into this account, and probably are considered in the following clause; wherefore it is better to understand this of the Romish jurisdiction, so often called the great city in this book, Rev 11:8 and its division into three parts is either in reference to the three heads of it, the dragon, beast, and false prophet, or to the three unclean spirits that come out of them, which will lead on to this ruin; though the allusion seems rather to be to the destruction of Jerusalem, Eze 5:2 and denotes the utter ruin of the Romish antichrist, in all its branches and remains; a tenth part of this city will fall towards the close of the sixth trumpet, Rev 11:13 and now all the other nine parts will fall, a threefold division will be made of the city, each division containing three parts: the Jews ^e have a prophecy, that upon an appearance of a star at Rome, which they suppose will be when the Messiah comes, the three upper walls of that city will fall, and the great temple, or church (St. Peter's), will fall, and the governor of that city (the pope) will die:

and the cities of the nations fell; of the Pagans and Mahometaus; or as there will be an utter extirpation of the Papacy, so of Paganism and Mahometanism, in the several nations where they have obtained, and where there will be now any remains of them;

and great Babylon came in remembrance before God; not Constantinople, as Brightman thinks, because that Rome, the seat of the beast, is affected under the fifth vial, and the great city under this; but since no other is called Babylon in this book but the Romish antichristian state, it must be meant here; see Rev 14:8 for many hundreds of years Babylon seemed to be forgotten by God, no notice being taken of her sins and iniquities in a judicial way; but now God will remember her sins, Rev 18:5 and inflict deserved punishment upon her:

to give unto her the cup of the wine of the fierceness of his wrath; as a just retaliation for the wine of her fornication, with which she has intoxicated the kings and inhabitants of the earth; the wrath of God is sometimes signified in the Old Testament by a cup, a wine cup, a wine cup of fury, see Psa 75:8 and here the exceeding greatness of his wrath is expressed by the phrases used, and intends the pouring out of all his vengeance, to the utter ruin of the Romish antichrist.

Gill: Rev 16:20 - And every island fled away // and the mountains were not found

And every island fled away,.... This may be understood either of the dissolution of the world, the present heavens and earth, when there will be no more sea, Rev 21:1 and so consequently no islands:

and the mountains were not found; for the earth and the heaven will be fled away at the appearance of Christ the Judge, and there will be no place found for them, Rev 20:11 and new heavens, and a new earth, without sea or mountains, will succeed: or rather this may signify the utter extirpation of all the antichristian powers in every shape, whether on islands or on the continent; for this day of the Lord will be upon every high mountain and hill, to bring them low, and the Lord alone shall be exalted, Isa 2:14 and may particularly respect the dissolution of monasteries, and the plundering them of their riches and revenues.

Gill: Rev 16:21 - And there fell upon men a great hail out of heaven // every stone about the weight of a talent // and men blasphemed God because of the plague of the hail // for the plague thereof was exceeding great

And there fell upon men a great hail out of heaven,.... Which must be understood not as after the fall of the cities, and the flight of the islands and mountains, but at the same time; and it looks as if such men that shall escape at the battle of Armageddon, that hail stones from heaven will fall upon them and destroy them; just as the kings of the Amorites and their men were killed by hail stones, cast down by the Lord from heaven, as they fled before Joshua, when more were killed by the stones than were slain by the sword, Jos 10:11 the allusion seems to be to the plague of hail in Exo 9:23

every stone about the weight of a talent; which is threescore pound weight, a prodigious weight indeed for a single hailstone! such hail stones were never known to fall; the largest I have read of is what Caspar Wesserus assured Mr. Broughton ^f of, at Zurich, which being brought from a field afar off, to the consul, and so must melt in carriage, yet weighed a pound. It may be said of this hail storm, as of the earthquake in a preceding verse, that it will be such as never was since men were upon earth; and denotes the sore, heavy, and even intolerable judgments of God upon the antichristian party: God's judgments are sometimes signified by hail storms, Isa 30:26 and particularly the judgments upon Gog and Magog, Eze 38:22 which may respect the same as here: the Jews ^g now expect a great hail in the times of Gog and Magog:

and men blasphemed God because of the plague of the hail; the plague of hail brought down the hard heart of Pharaoh, and humbled him, so that he acknowledged his wickedness, and the sin of his people, and owned the justice of God; but this more terrible storm will have no effect upon these men, to convince and reform them, but, on the contrary, they will break out into blasphemy against God, who caused it to fall on them; it will have the same effect as the fourth and fifth vials:

for the plague thereof was exceeding great; it must beat down all before it, and be intolerable: whether this hail storm may not also have some regard to coldness and lukewarmness, as Naplet suggests, and so may point at the close of the spiritual reign of Christ, or the Laodicean state, which will bring on the second coming of Christ, and so this effect of the seventh vial will end where the seven churches and seven trumpets do, may be considered; See Gill on Rev 11:15.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Rev 16:1

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

² tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

NET Notes: Rev 16:2

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

² tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

⁵ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

NET Notes: Rev 16:3

¹ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

² tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

NET Notes: Rev 16:4

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

² tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

NET Notes: Rev 16:5

¹ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

² tn Or “righteous,” although the context favors justice as the theme.

³ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

NET Notes: Rev 16:6

¹ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

² tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

NET Notes: Rev 16:7

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

² tn Grk “the altar saying.”

³ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

NET Notes: Rev 16:8

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

² tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

³ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

NET Notes: Rev 16:9

¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

³ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

NET Notes: Rev 16:10

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

² tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

³ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

⁴ tn Grk “his kingdom became dark.”

⁵ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

⁶ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

⁷ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

NET Notes: Rev 16:11

¹ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

² tn Or “ulcerated sores” (see 16:2).

³ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

⁴ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

NET Notes: Rev 16:12

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

² tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

³ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

⁴ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

⁵ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”

NET Notes: Rev 16:13

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

² sn According to the next verse, these three unclean spirits are spirits of demons.

NET Notes: Rev 16:14

¹ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

² tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

NET Notes: Rev 16:15

¹ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

² tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

³ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.

NET Notes: Rev 16:16

¹ tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.

² tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

³ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

⁴ tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.

tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.

NET Notes: Rev 16:17

¹ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

² tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

NET Notes: Rev 16:18

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

² tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

³ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

NET Notes: Rev 16:19

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

³ tn Grk “fell.”

⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

⁵ tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).

⁶ tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.

NET Notes: Rev 16:20

¹ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Or “vanished.”

³ sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.

NET Notes: Rev 16:21

¹ tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

² tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

³ tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

⁴ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

⁵ tn Grk “the plague of it.”

⁶ tn Grk “since the plague of it was exceedingly great.”

Geneva Bible: Rev 16:1

And ^{( 1 )} I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.

^{( 1 )} In the former chapter was set down the preparation to the work of God: here is delivered the execution of it. In this discourse of the execution, is a general commandment, in this verse, then a particular recital in order of the execution done by every of the seven angels, in the rest of the chapter. This special execution against Antichrist and his crew does in manner agree to that which was generally done on the whole world, chapters eight and nine and belongs (if my conjecture fail me not) to the same time. Yet in here they differ from one another, that this was particularly effected on the princes and ringleaders of the wickedness of the world, the other generally against the whole world being wicked. Therefore these judgments are more grievous than those.

Geneva Bible: Rev 16:2

^{( 2 )} And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the ^{( 3 )} mark of the beast, and [upon] them which worshipped his image.

^{( 2 )} The history of the first angel, whose plague on the earth is described almost in the same words with that sixth plague of the Egyptians in (Exo 9:9). But it does signify a spiritual vicar, and that torture or butchery of conscience seared with a hot iron, which accuses the ungodly within, and both by truth of the word (the light of which God has now so long shown forth) and by bitterness stirs up and forces out the sword of God's wrath. ^{( 3 )} See (Rev 13:16)

Geneva Bible: Rev 16:3

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

^{( 4 )} The history of the second angel, who troubles and molests the seas, that he may stir up the conscience of men sleeping in their wickedness; (Rev 8:8).

^{( a )} It was turned into rotten and filthy blood, such as is in dead bodies.

Geneva Bible: Rev 16:4

^{( 5 )} And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.

^{( 5 )} The story of the third angel striking the rivers, in this verse, who proclaiming the justice of God, commends the same by a grave comparison of the sins of men, with the punishment of God: which is common to this place, and that which went before. Wherefore also this praising is attributed to the angel of the waters, a name common to the second and third angels, according as both of them are said to be sent against the waters, though the one of the sea, the other of the rivers, in (Rev 16:5-6).

Geneva Bible: Rev 16:7

^{( 6 )} And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous [are] thy judgments.

^{( 6 )} A confirmation of the praise before going out of the sanctuary of God, whether immediately by Christ, or by some one of his angels, for Christ also is called another angel; (Rev 3:8, Rev 7:2, Rev 12:1)

Geneva Bible: Rev 16:8

^{( 7 )} And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.

^{( 7 )} The story of the fourth angel, who throws the plague on the heavens and on the sun, of which Luke notes the effects in (Luk 21:26). The one peculiar, that it shall scorch men with heat in this verse. The other proceeding accidentally from the former, that their fury shall so much more be enraged against God in (Rev 16:9), when yet (O wonderful mercy and patience of God) all other creatures are first stricken often and grievously by the hand of God before mankind, by whom he is provoked: as the things before declare.

Geneva Bible: Rev 16:10

^{( 8 )} And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,

^{( 8 )} The story of the first angel, who strikes the kingdom of the beast with two plagues abroad the darkness, with biles and distresses most grievous, throughout his whole kingdom that by this he might wound the conscience of the wicked, and punish the perverse obstinacy of the idolaters: of which arose perturbation, and thence a furious indignation and desperate madness, raging against God and hurtful to itself.

Geneva Bible: Rev 16:12

^{( 9 )} And the sixth angel poured out his vial upon the great river ^{( 10 )} Euphrates; and ^{( 11 )} the water thereof was dried up, ^{( 12 )} that the way of the kings of the east might be prepared.

^{( 9 )} The story of the sixth angel, divided into his act, and the event of it. The act is, that the angel cast out of his mouth the plague of a most glowing heat, in which even the greatest floods, and which most were accustomed to swell and overflow (as Euphrates) were dried up, by the counsel of God in this verse. The event is, that the madness with which the wicked are enraged that they may scorn the judgments of God, and abuse them furiously to serve their own turn, and to the executing of their own wicked outrage.

^{( 10 )} The bound of the spiritual Babylon, and to the fortresses of the same (Rev 9:14).

^{( 11 )} So the Church of the ungodly, and kingdom of the beast is said to be left naked, all the defences of it in which they put their trust, being taken away from it.

^{( 12 )} That is, that even they who dwell further off, may with more convenience make haste to the sacrifice, which the Lord has appointed.

Geneva Bible: Rev 16:13

And I saw ^{( 13 )} three unclean spirits ^{( 14 )} like frogs [come] out of the mouth of the ^{( 15 )} dragon, and out of the mouth of the ^{( 16 )} beast, and out of the mouth of the ^{( 17 )} false prophet.

^{( 13 )} That is, every one of them focus their whole force, and conspired that by wonders, word and work they might bring into the same destruction all kings, princes and potentates of the world, cursedly bewitched by them by their spirits, and teachers of the vanity and impunity of the beast that committed fornication with the kings of the earth. This is a good description of our times.

^{( 14 )} Croaking with all importunity and continually day and night provoking and calling forth to arms, as the trumpets and furies of wars, as is declared in (Rev 16:14).

^{( 15 )} That is, the devil; (Rev 12:3)

^{( 16 )} See (Rev 13:1).

^{( 17 )} That is, of that other beast; (Rev 13:11), for so he is called also in (Rev 19:20, Rev 20:10).

Geneva Bible: Rev 16:15

^{( 18 )} Behold, I come as a thief. Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.

^{( 18 )} A parenthesis for admonition, in which God warns his holy servants, who rest in the expectation of Christ, always to think of his coming, and to look to themselves, that they be not shamefully made naked and circumvented of these unclean spirits, and so they be miserable unprepared at the coming of the Lord; (Mat 24:29, Mat 25:13).

Geneva Bible: Rev 16:16

^{( 19 )} And he gathered them together into a place called in the Hebrew tongue ^{( 20 )} Armageddon.

^{( 19 )} Namely the angel, who according to the commandment of God, was to do sacrifice: nonetheless that those impure spirits do the same wickedly, as servants not to God, but to the beast that has seven heads.

^{( 20 )} That is, (to say nothing of other expositions) the mountain itself, or mountain places of Megiddon. Now it is certain by the Holy Scripture, that Megiddon is a city and territory in the tribe of Manasseh, bordering on Issachar and Asher, and was made famous by the lamentable overthrow of king Josias; (2Ch 35:22; Zec 12:11). In this mountain country God says by figure or type that the kings of the people who serve the beast shall meet together; because the Gentiles did always cast that lamentable overthrow in the teeth of the Church of the Jews, to their great reproach and therefore were persuaded that that place should be most fortunate to them (as they speak) and unfortunate to the godly. But God here pronounces, that that reproach of the Church and confidence of the ungodly, shall by himself be taken away, in the same place where the nations persuaded themselves, they should mightily exult and triumph against God and his Church.

Geneva Bible: Rev 16:17

^{( 21 )} And the seventh angel poured out his vial into the ^{( 22 )} air; and there came a great voice out of the temple of heaven, from ^{( 23 )} the throne, saying, ^{( 24 )} It is done.

^{( 21 )} The story of the seventh angel to the end of the chapter, in which first is shown by sign and speech, the argument of this plague, in this verse: and then is declare the execution of it in the verses following.

^{( 22 )} From whence he might move the heaven above, and the earth beneath.

^{( 23 )} That is, from him that sits on the throne, by metonymy.

^{( 24 )} That is, Babylon is undone, as is shown in (Rev 16:19) and in the chapters following. For the first onset (as I might say) of this denunciation, is described in this chapter: and the last containing a perfect victory, is described in those that follow.

Geneva Bible: Rev 16:18

^{( 25 )} And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, [and] so great.

^{( 25 )} Now is declared the execution (as is said) in (Rev 16:17) and the things that shall last come to pass in heaven and in earth before the overthrow of the beast of Babylon: both generally in (Rev 16:18) and particularly in the cursed city, and such as have any familiarity with it, in the last verses.

Geneva Bible: Rev 16:19

^{( 26 )} And the great city was divided into three parts, and the cities of the nations ^{( 27 )} fell: and great ^{( 28 )} Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.

^{( 26 )} The seat or standing place of Antichrist.

^{( 27 )} Of all who cleave to Antichrist and fight against Christ.

^{( 28 )} That harlot, of whom in the next chapter following. Now this phrase "to come into remembrance" is from the Hebrew language, borrowed from men, and attributed to God.

Geneva Bible: Rev 16:20

And every island fled away, and the mountains ^{( 29 )} were not ^{( b )} found.

^{( 29 )} That is, were seen no more, or were no more extant. A borrowed Hebraism.

^{( b )} Literally "appeared not"; (Gen 5:24)

Geneva Bible: Rev 16:21

^{( 30 )} And there fell upon men a great hail out of heaven, [every stone] about the weight of a ^{( c )} talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

^{( 30 )} The manner of the particular execution, most evidently testifying the wrath of God by the original and greatness of it: the event of which is the same with that which is in (Rev 9:12) and that which has been mentioned in this chapter, from the execution of the fourth angel till now, that is to say, an incorrigible pertinency of the world in their rebellion, and a heart that cannot repent; (Rev 16:9-10).

^{( c )} About the weight of a talent, and a talent was sixty pounds, that is, six hundred groats, by which is signified a marvellous and strange weight.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Rev 16:1-7

We are to pray that the will of God may be done on earth as it is done in heaven. Here is a succession of terrible judgments of Providence; and there seems to be an allusion to several of the plagues of Egypt. The sins were alike, and so were the punishments. The vials refer to the seven trumpets, which represented the rise of antichrist; and the fall of the enemies of the church shall bear some resemblance to their rise. All things throughout their earth, their air, their sea, their rivers, their cities, all are condemned to ruin, all accursed for the wickedness of that people. No wonder that angels, who witness or execute the Divine vengeance on the obstinate haters of God, of Christ, and of holiness, praise his justice and truth; and adore his awful judgments, when he brings upon cruel persecutors the tortures they made his saints and prophets suffer.

MHCC: Rev 16:8-11

The heart of man is so desperately wicked, that the most severe miseries never will bring any to repent, without the special grace of God. Hell itself is filled with blasphemies; and those are ignorant of the history of human nature, of the Bible, and of their own hearts, who do not know that the more men suffer, and the more plainly they see the hand of God in their sufferings, the more furiously they often rage against him. Let sinners now seek repentance from Christ, and the grace of the Holy Spirit, or they will have the anguish and horror of an unhumbled, impenitent, and desperate heart; thus adding to their guilt and misery through all eternity. Darkness is opposed to wisdom and knowledge, and forebodes the confusion and folly of the idolaters and followers of the beast. It is opposed to pleasure and joy, and signifies anguish and vexation of spirit.

MHCC: Rev 16:12-16

This probably shows the destruction of the Turkish power, and of idolatry, and that a way will be made for the return of the Jews. Or, take it for Rome, as mystical Babylon, the name of Babylon being put for Rome, which was meant, but was not then to be directly named. When Rome is destroyed, her river and merchandise must suffer with her. And perhaps a way will be opened for the eastern nations to come into the church of Christ. The great dragon will collect all his forces, to make one desperate struggle before all be lost. God warns of this great trial, to engage his people to prepare for it. These will be times of great temptation; therefore Christ, by his apostle, calls on his professed servants to expect his sudden coming, and to watch that they might not be put to shame, as apostates or hypocrites. However Christians differ, as to their views of the times and seasons of events yet to be brought to pass, on this one point all are agreed, Jesus Christ, the Lord of glory, will suddenly come again to judge the world. To those living near to Christ, it is an object of joyful hope and expectation, and delay is not desired by them.

MHCC: Rev 16:17-21

The seventh and last angel poured forth his vial, and the downfall of Babylon was finished. The church triumphant in heaven saw it and rejoiced; the church in conflict on earth saw it and became triumphant. God remembered the great and wicked city; though for some time he seemed to have forgotten her idolatry and cruelty. All that was most secure was carried away by the ruin. Men blasphemed: the greatest judgments that can befall men, will not bring to repentance without the grace of God. To be hardened against God, by his righteous judgments, is a certain token of sure and utter destruction.

Matthew Henry: Rev 16:1-7

We had in the foregoing chapter the great and solemn preparation that was made for the pouring out of the vials; now we have the performance of that 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. Now we proceed to,

(1.) The first angel who poured out his vial, Rev 16:2. Observe, [1.] Where it fell - upon the earth; that is, say some, upon the common people; others upon the body of the Romish clergy, who were the basis of the papacy, and of an earthly spirit, all carrying on earthly designs. [2.] What it produced - noisome and grievous sores on all who had the mark of the beast. They had marked themselves by their sin; now God marks them out by his judgments. This sore, some think, signifies some of the first appearances of Providence against their state and interest which gave them great uneasiness, as it discovered their inward distemper and was a token of further evil; the plague - tokens appeared.

(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.

(3.) The next angel poured out his vial; and we are told, [1.] Where it fell - upon the rivers, and upon the fountains of waters; that is, say some very learned men, upon their emissaries, and especially the Jesuits, who, like streams, conveyed the venom and poison of their errors and idolatries from the spring-head through the earth. [2.] What effect it had upon them: It turned them into blood; some think it stirred up Christian princes to take a just revenge upon those that had been the great incendiaries of the world, and had occasioned the shedding of the blood of armies and of martyrs. The following doxology (Rev 16:5, Rev 16:6) favours this sense. The instrument that God makes use of in this work is here called the angel of the waters, who extols the righteousness of God in this retaliation: They have shed the blood of thy saints, and thou hast given them blood to drink, for they are worthy, to which another angel answered by full consent, Rev 16:7.

Matthew Henry: Rev 16:8-11

In these verses we see the work going on in the appointed order. The fourth angel poured out his vial, and that fell upon the sun; that is, say some, upon some eminent prince of the popish communion, who should renounce their false religion a little while before his utter downfall; and some expect it will be the German emperor. And now what will be the consequence of this? That sun which before cherished them with warm and benign influences shall now grow hot against these idolaters, and shall scorch them. Princes shall use their power and authority to suppress them, which yet will be so far from bringing them to repentance, that it will cause them to curse God and their king, and look upward, throwing out their blasphemous speeches against the God of heaven; they will be hardened to their ruin. The fifth angel poured out his vial, Rev 16:10. And observe, 1. Where this fell - upon the seat of the beast, upon Rome itself, the mystical Babylon, the head of the antichristian empire. 2. What effect it had there: The whole kingdom of the beast was full of darkness and distress. That very city which was the seat of their policy, the source of all their learning, and all their knowledge, and all their pomp and pleasure, now becomes a source of darkness, and pain, and anguish. Darkness was one of the plagues of Egypt, and it is opposed to lustre and honour, and so forebodes the contempt and scorn to which the antichristian interest should be exposed. Darkness is opposed to wisdom and penetration, and forbodes the confusion and folly which the idolaters should discover at that time. It is opposed to pleasure and joy, and so signifies their anguish and vexation of Spirit, when their calamities thus came upon them.

Matthew Henry: Rev 16:12-16

The sixth angel poured out his vial; and observe,

I. Where it fell - upon the great river Euphrates. Some take it literally, for the place where the Turkish power and empire began; and they think this is a prophecy of the destruction of the Turkish monarchy and of idolatry, which they suppose will be effected about the same time with that of the papacy, as another antichrist, and that thereby a way shall be made for the conveniency of the Jews, those princes of the east. Others take it for the river Tiber; for, as Rome is mystical Babylon, Tiber is mystical Euphrates. And when Rome shall be destroyed her river and merchandise must suffer with her.

II. What did this vial produce? 1. The drying up of the river, which furnished the city with wealth, provisions, and all sorts of accommodations. 2. A way is hereby prepared for the kings of the east. The idolatry of the church of Rome had been a great hindrance both to the conversion of the Jews, who have been long cured of their inclination to idols, and of the Gentiles, who are hardened in their idolatry by seeing that which so much symbolizes with it among those called Christians. It is therefore very probable that the downfall of popery, removing these obstructions, will open a way for both the Jews and other eastern nations to come into the church of Christ. And, if we suppose that Mahomedism shall fall at the same time, there will be still a more open communication between the western and eastern nations, which may facilitate the conversion of the Jews, and of the fulness of the Gentiles. And when this work of God appears, and is about to be accomplished, no wonder if it occasion another consequence, which is, 3. The last effort of the great dragon; he is resolved to have another push for it, that, if possible, he may retrieve the ruinous posture of his affairs in the world. He is now rallying his forces, recollecting all his spirits, to make one desperate sally before all be lost. This is occasioned by the pouring out of the sixth vial. Here observe, (1.) The instruments he makes use of to engage the powers of the earth in his cause and quarrel: Three unclean spirits like frogs come forth, one out of the mouth of the dragon, another out of the mouth of the beast, and a third out of the mouth of the false prophet. Hell, the secular power of antichrist, and the ecclesiastical power, would combine to send their several instruments, furnished with hellish malice, with worldly policy, and with religious falsehood and deceit; and these would muster up the devil's forces for a decisive battle. (2.) The means these instruments would use to engage the powers of earth in this war. They would work pretended miracles, the old stratagem of him whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness, 2Th 2:9, 2Th 2:10. Some think that a little before the fall of antichrist the popish pretence of power to work miracles will be revived and will very much amuse and deceive the world. (3.) The field of battle - a place called Armageddon; that is, say some, the mount of Megiddo, near to which, by a stream issuing thence, Barak overcame Sisera, and all the kings in alliance with him, Jdg 5:19. And in the valley of Megiddo Josiah was slain. This place had been famous for two events of a very different nature, the former very happy for the church of God, the latter very unhappy; but it shall now be the field of the last battle in which the church shall be engaged, and she shall be victorious. This battle required time to prepare for it, and therefore the further account of it is suspended till we come to the nineteenth chapter, Rev 19:19, Rev 19:20. (4.) The warning which God gives of this great and decisive trial, to engage his people to prepare for it, Rev 16:15. It would be sudden and unexpected, and therefore Christians should be clothed, and armed, and ready for it, that they might not be surprised and ashamed. When God's cause comes to be tried, and his battles to be fought, all his people shall be ready to stand up for his interest and be faithful and valiant in his service.

Matthew Henry: Rev 16:17-21

Here we have an account of the seventh and last angel pouring forth his vial, contributing his part towards the accomplishment of the downfall of Babylon, which was the finishing stroke. And here, as before, observe,

I. Where this plague fell - on the air, upon the prince of the power of the air, that is, the devil. His powers were restrained, his policies confounded; he was bound in God's chain: the sword of God was upon his eye and upon his arm; for he, as well as the powers of the earth, is subject to the almighty power of God. He had used all possible means to preserve the antichristian interest, and to prevent the fall of Babylon - all the influence that he has upon the minds of men, blinding their judgments and perverting them, hardening their hearts, raising their enmity to the gospel as high as could be. But now here is a vial poured out upon his kingdom, and he is not able to support his tottering cause and interest any longer.

II. What it produced, 1. A thankful voice from heaven, pronouncing that now the work was done. The church triumphant in heaven saw it, and rejoiced; the church militant on earth saw it, and became triumphant. It is finished. 2. A mighty commotion on the earth - an earthquake, so great as never was before, shaking the very centre, and this ushered in by the usual concomitants of thunder and lightnings. 3. The fall of Babylon, which was divided into three parts, called the cities of the nations (Rev 16:19); having had rule over the nations, and taken in the idolatry of the nations, incorporating into her religion something of the Jewish, something of the pagan, and something of the Christian religion, she was as three cities in one. God now remembered this great and wicked city. Though for some time he seemed to have forgotten her idolatry and cruelty, yet now he gives unto her the cup of the wine of the fierceness of his wrath. And this downfall extended further than to the seat of antichrist; it reached from the centre to the circumference; and every island and every mountain, that seemed by nature and situation the most secured, were carried away in the deluge of this ruin.

III. How the antichristian party were affected with it. Though it fell upon them as a dreadful storm, as if the stones of the city, tossed up into the air, came down upon their heads, like hailstones of a talent weight each, yet they were so far from repenting that they blasphemed that God who thus punished them. Here was a dreadful plague of the heart, a spiritual judgment more dreadful and destructive than all the rest. Observe, 1. The greatest calamities that can befall men will not bring them to repentance without the grace of God working with them. 2. Those that are not made better by the judgments of God are always the worse for them. 3. To be hardened in sin and enmity against God by his righteous judgments is a certain token of utter destruction.

Barclay: Rev 16:1-11 - "THE TERRORS OF GOD"

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 (Deu 28:35); the sores of the tortured Job (Job 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 16:6the 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 (1Co 12:28; Act 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 16:7the 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, Rev 16:11 and Rev 16:21we 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.

Barclay: Rev 16:12 - "THE HORDES FROM THE EAST"

This gives us a picture of the drying up of the Euphrates and the opening of a way for the hordes of the east to descend upon the world.

One of the curious features of the Old Testament is the number of times when the drying up of the waters is a sign of the power of God. It was so at the Red Sea. "The Lord drove the sea back...and made the sea dry land" (Exo 14:21). It was so at Jordan, when the people under Joshua passed through the river. "All the Israelites passed over on dry ground" (Jos 3:17). In Isaiah the act of the power of God is that he will enable men to pass through the Egyptian sea dry-shod (Isa 11:16). The threat of God's vengeance in Jeremiah is: "I will dry up her sea, and make her fountain dry" (Jer 51:36). "All the depths of the Nile," says Zechariah, "shall dry up" (Zec 10:11).

It may well be that here John is actually remembering a famous incident in history. Herodotus tells us (1: 191) that when Cyrus the Persian captured Babylon he did so by drying up the Euphrates. The river flows right through the centre of Babylon. When Cyrus came to Babylon her defences seemed so strong that her capture seemed impossible. Cyrus formed a brilliant plan. He left one section of his army at Babylon and another he took up the river. By a magnificent engineering feat he temporarily deflected the course of the river into a lake. The level of the river dropped and in the end the channel of the river through Babylon became a dry road; along that road there was a breach in the defences and by that road the Persians gained an entry into Babylon, and the city fell.

John is using a picture which was engraved in the minds of all in his generation. The greatest enemies of Rome, the one nation she could not subjugate, were the Parthians who lived beyond the Euphrates. Their cavalry was the most dreaded force of fighting men in the world. For the cavalry of the Parthians to come sweeping across the Euphrates was a thought to strike terror into the bravest heart. Further, as we have already seen, it was to Parthia that Nero was said to have gone; and it was from Parthia that Nero redivivus was expected to come back; in other words, it was from across the Euphrates that the invasion of Antichrist was expected.

Barclay: Rev 16:13-16 - "THE UNCLEAN SPIRITS LIKE FROGS"

These four verses are full of problems which must be solved if their meaning is to become reasonably clear.

Three unclean spirits, like frogs, came out of the mouth of the dragon, the beast, and the false prophet.

In the Greek there is a kind of play on words. The unclean spirits came out of the mouths of the evil forces. The mouth is the organ of speech and speech is one of the most influential forces in the world. Now the word for spirit is pneuma (4151) which is also the word for breath. To say, therefore, that an evil spirit came out of a man's mouth is the same as to say that an evil breath came out of his mouth. As H. B. Swete puts it, the dragon, the beast, and the false prophet "breathed forth evil influences."

It is said that the unclean spirits were like frogs.

(i) Frogs are connected with plagues. One of the plagues in Egypt was a plague of frogs (Exo 8:5-11). "He sent frogs...which destroyed them," says the Psalmist (Psa 78:45). "Their land swarmed with frogs even in the chambers of their kings" (Psa 105:30).

(ii) Frogs are unclean animals. Although not mentioned by name, they are included by definition in the list of unclean things in the water and the sea which begins in Lev 11:10. The frog stands for an unclean influence.

(iii) Frogs are famous for their empty and continuous croaking--brekekekex coax coax, as Aristophanes transliterated it. "The frog," said Augustine, "is the most loquacious of vanities (Homily on Psa 77:27). The sound the frog makes is the symbol of meaningless speech.

(iv) In Zoroastrianism, the Persian religion, frogs are the bringer of plagues and the agent of Ahriman, the power of darkness, in his struggle against Ormuzd, the power of light. It is fairly certain that John would know this bit of Persian lore.

So, then, to say that frogs came out of the mouth of the dragon, the beast, and the false prophet is to say that their words were like plagues, were unclean, were empty futilities, and were the allies of the power of the dark.

Barclay: Rev 16:13-16 - "THE FALSE PROPHET"

Our next problem is to identify the false prophet. The dragon is identified as Satan (Rev 12:3, Rev 12:9). The beast, the Roman Empire with its Caesar worship, has already appeared in Rev 13:1. But this is the first time the false prophet has appeared upon the scene. Since he appears without any explanation, we must assume that John believes that the reader already has the key to his identity.

The false prophet was a figure whom God's people were well warned to expect both in the Old and in the New Testament. In the Old Testament men are forbidden to listen to the false prophet, however impressive his signs may be, and it is laid down that the punishment for the false prophet is death (Deu 13:1-5). It was part of the regular duty of the Sanhedrin to deal with the false prophet and to condemn him to death. The Christian Church was warned that false Christs and false prophets would arise to seduce Christ's people (Mar 13:22). H. B. Swete says of these false prophets that the name covers a whole class--"magic-vendors, religious impostors, fanatics, whether deceivers or deceived, regarded as persons who falsely interpret the mind of God. True religion has no worse enemies and Satan no better allies."

The false prophet is mentioned here and in Rev 19:20and Rev 20:10; if we place two passages together, we will find a clue to his identity. Rev 19:20tells us that in the end the false prophet was captured along with the beast and he is described as the person who worked miracles before the beast, and deceived those who had the mark of the beast and worshipped its image. In Rev 13:13-14we have a description of the second beast, the beast from the land; it is said that this second beast does great wonders...and that he deceives those who dwell on the earth by means of those miracles which he was allowed to do in the presence of the beast. That is to say, the works of the false prophet and the works of the second beast are identical; so, then, the false prophet and the beast from the land are to be identified. We have already seen that that beast is to be identified with the provincial organisation for the enforcement of emperor worship. The false prophet, then, stands for the organization which seeks to make men worship the emperor and abandon the worship of Jesus Christ.

A man who tries to introduce the worship of other gods, who tries to make men compromise with the state or with the world, who tries to seduce other men from the exclusive worship of God is always a false prophet.

Barclay: Rev 16:13-16 - "ARMAGEDDON"

We have still another problem to solve in this passage. The evil spirits went out and stirred up the kings of all the earth to bring them to battle. The idea of a final conflict between God and the forces of evil is an old one. We find it in Psa 2:2: "The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and his anointed."

This battle was to take place at what the King James and Revised Standard Versions call Armageddon (717). Moffatt has Harmagedon. The English Revised Version has Har-Magedon. Even the name is uncertain.

Magedon or Maggedon may well be connected with the name Megiddo (04023). Megiddo is in the Plain of Esdraelon, which was part of the great highway from Egypt to Damascus. From the most ancient times to the time of Napoleon it was one of the great battle-grounds of the world. This was the plain where Barak and Deborah overthrew Sisera and his chariots (Jdg 5:19-21); where Ahaziah died by the arrows of Jehu (2Ki 9:27); where the good Josiah perished in battle with Pharaoh Necho (2Ki 23:29-30), a tragedy which burned itself into the Jewish mind and which the Jews never forgot (Zec 12:11). It was a battle-ground, as H. B. Swete says, "familiar to a student of Hebrew history."

Armageddon (717) would mean the city of Megiddo; Harmagedon would mean the mountain (compare har, 02022) of Megiddo. It is most likely that the latter form is right, and yet the plain seems a much more likely battle-ground than the mountains. But there is another strand to add to this. When Ezekiel was describing the last struggle with Gog and Magog, he said that the final victory would be won in the mountains of Israel (Eze 38:8; Eze 38:21; Eze 39:2, Eze 39:4; Eze 39:17). It may well be that John spoke of the Mount of Megiddo to bring his story into line with the ancient prophecy.

By far the most likely view is that the word is Har-Magedon, and that it describes the region near Megiddo in the Plain of Esdraelon which was perhaps the most storied of all battle-grounds in Jewish history.

We must mention two other views of this strange word. Gunkel thought that it went back to the old Babylonian story of the struggle between Marduk, the creator, and Tiamat, the ancient power of chaos. But it is less than likely that John knew that story.

Another view connects it with Isa 14:13where Lucifer is made to say: "Above the stars of God I will set my throne on high; I will sit on the mount of assembly." The Babylonians believed that there was a mountain called Aralu in the north country, which, rather like Olympus in Greece, was the home of the gods. Lucifer is going to take his seat among the gods; it has been suggested that the Mount of Mageddon is this mountain, and that the picture is of a last battle against the assembled gods in their own dwelling-place.

Barclay: Rev 16:17-21 - "NATURE AT WAR"

The seventh bowl was poured out upon the air. H. B. Swete speaks of "the air that all men breathe." If the air was polluted, the very life of man was attacked at its source. Nature became at war with man. That was what happened. There came lightning and thunder and earthquake. The first century was notable for earthquakes, but John says that, whatever horror the world has known from the shaking earth, the earthquake to come will far surpass them all.

The great Babylon, that is Rome, is split into three. Rome had thought that she could do as she liked with impunity--but now her sin was remembered and her fate was on the way. The mills of God may grind slowly but in the end there is no escape for sin.

The earthquake sank the islands and levelled the mountains. The last of the terrible features was a deadly hail in which the hailstones weighed as much as a hundredweight. Here is another recurring feature of the manifestations of the wrath of God. A devastating hail was part of the plagues of Egypt (Exo 9:24). In the battle with the five Amorite kings at Beth-horon, under Joshua, there came a great hail upon the enemies of Israel so that more died by the hailstones than died by the sword (Jos 10:11). Isaiah speaks of the tempest of hail and the destroying storm which God in his judgment will send (Isa 28:2). Ezekiel speaks of God pleading with men with pestilence and blood, and sending an overflowing rain, and great hailstones, fire, and brimstone (Eze 38:22).

The emptying of the seven bowls of wrath upon the earth ends with the chorus which has run all through the chapter. The men to whom these things happened remained impervious to any appeal of God's love or God's anger. God has given men the terrible responsibility of being able to lock their hearts against him.

Rev 17-18 tell of the fall of Babylon. Rev 17 is one of the most difficult in the Revelation. The best way in which to study it is first to read it as a whole; then to make certain general identifications and so to see the general line of thought in it; and finally to study it in some detail. This will involve a certain amount of repetition, but in a section like this repetition is necessary.

Constable: Rev 4:1--22:6

III. THE REVELATION OF THE FUTURE 4:1--22:5

John recorded the rest of this book to reveal those aspects of the future that God wanted His people to know (cf. 1:19). He revealed the events in chapters 4-18 to enable the readers to understand events leading up to Jesus Christ's second coming.

"The closest modern parallel to this mode of communication is the political cartoon, which has gained an established place in the popular press all over the world."¹⁹⁴

Scholars have proposed many interpretations of the remaining chapters (4-22), but the only ones that make much sense of the text are those that see them as predicting events yet future. This is the futuristic approach. Other approaches are the following. The idealist (or allegorical) approach sees these chapters as containing the story of the conflict between God and Satan in the present age with a symbolic presentation of God's ultimate victory. The preterist approach sees these chapters as a picture of conflicts that took place in the early history of the church. Some preterist interpreters see these chapters as a symbolic revelation of God's principles of dealing with humankind throughout history. The historical approach interprets these chapters as a history of the church from Jesus Christ's first advent to His second advent. A major problem with the approaches just named is that their advocates do not agree with one another on the interpretation of individual passages. Only the futuristic approach has resulted in consistency in the interpretation of the major interpretive problems. This approach also has the support of 1:19 that promises a revelation of things yet future.

Whereas chapters 4-18 present events culminating in Jesus Christ's second coming, there are clues in the text that not everything in these chapters is in chronological order. I will point out these clues in the exposition to follow. There is also evidence in the text that as the time of Christ's return approaches predicted events will occur more closely together. The revelation of these events becomes correspondingly fuller. Jesus' second coming is the true climax of this section of the book and is the true climax of history on planet earth.

Constable: Rev 16:1-21

J. The seven bowl judgments ch. 16

John revealed the outpouring of the bowls to enable his readers to understand the climactic judgments of the Great Tribulation. The setting of John's vision in this chapter is the earth.

"These plagues are not the expression of God's wrath against sin in general, nor are they punishments for individual wrongdoing. They are the outpouring of his wrath upon him who would frustrate the divine purpose in the world--the beast--and upon those who have given their loyalty to him.

"These plagues are God's answer to Satan's last and greatest effort to frustrate the divine rule."⁵⁰⁵

Constable: Rev 16:1

1. The commencement of the bowl judgments 16:1

The voice John heard was evidently God's (cf. 15:8; 16:17). The fact that God told all seven angels to pour out their bowls seems to indicate that these judgments will follow each other in rapid succession.

The frequent use of the Greek adjective megales in this chapter indicates the unusual severity and intensity of the bowl judgments. The NASB translators rendered this word "loud" here and in verse 17; "fierce" in verse 9; "great" in verses 12, 14, 18 (twice), and 19 (twice); and "huge" and "severe" in verse 21.⁵⁰⁶

The relationship in time of the bowl judgments to the trumpet judgments has been a matter of disagreement among futurist commentators. On the one hand there are some similarities between them, as a side by side comparison reveals.⁵⁰⁷

Tribulation Judgments
	Seals (ch. 6)	Trumpets (chs. 8-9)	Bowls (ch. 16)
1.	Antichrist	Storm	Sores
2.	War	Meteor	Bloody Seas
3.	Famine	Bitterness	Bloody Springs
4.	Death (1/4 of Population)	Darkness	Fire
5.	Imprecations	Locusts	Darkness
6.	Earthquake	Horses (1/3 of Population)	Invasion
7.	7 Trumpets	7 Bowls	Earthquake & Hail

However the differences make it most difficult to conclude that they are identical judgments.⁵⁰⁸ It seems more likely that the bowls constitute the seventh trumpet as the trumpets constitute the seventh seal. This would make the bowls the last plagues to come on the earth at the end of the Great Tribulation (15:1). Many details in the text, to be pointed out below, support the conclusion that this is the correct interpretation.

"The first four affect individuals directly either through personal affliction or through objects of nature, and the last three are on more of an international scale, leading the way to a final major confrontation."⁵⁰⁹

"After almost a century of insipid preaching from America's pulpits, the average man believes that God is all sweetness and light and would not discipline or punish anyone. Well, this Book of Revelation tells a different story!"⁵¹⁰

Constable: Rev 16:2

2. The first bowl 16:2

The first four trumpet judgments fall on man's environment rather than on man himself, but the first bowl judgment falls directly on man himself. This plague resulted in some loathsome (bad) and malignant (evil) sores breaking out on the beast-worshippers (cf. Exod. 9:9-11; Lev. 13:18-27; Deut. 28:27, 35; Job 2:7).⁵¹¹ This appears to be some type of skin ulcer that breaks out on the surface of the body. Might this be the result of germ warfare (cf. v. 17)? Believers who apostatize and worship the beast may suffer from this plague (cf. 14:9-12), but the faithful will be in a safe refuge (cf. 12:13-17) or God may protect them in other ways.

"It is an awesome thought to consider almost the entire population of the world suffering from a painful malady that nothing can cure. Constant pain affects a person's disposition so that he finds it difficult to get along with other people. Human relations during that period will certainly be at their worst."⁵¹²

Constable: Rev 16:3

3. The second bowl 16:3

This judgment resulted in the destruction of all sea life, not just one-third of it as in the second trumpet (8:8-9). This may involve actual coagulated, rotting blood or a liquid that resembles blood (cf. Exod. 7:19-25). I think it probably means real blood. Some commentators interpret the sea as the masses of humanity, but this sea is no more symbolic than the waters that Moses turned to blood.

"The sea is a great reservoir of life. It is teeming with life, and the salty water is a cathartic for the filth of the earth. However, in this plague, blood is the token of death; the sea becomes a grave of death instead of a womb of life."⁵¹³

Constable: Rev 16:4

4. The third bowl 16:4

All the fresh water sources (springs, rivers, lakes, etc.) become blood in this plague (cf. 8:11; Exod. 7:24; Ps. 78:43-44). If the water is literal water, should we not understand the blood as literal blood too? People cannot exist long without any water to drink. However other cataclysmic changes follow that will evidently make water available again (cf. vv. 17-21).

Constable: Rev 16:5-7

5. Ascriptions of angelic and martyr praise 16:5-7

John heard praise of God in heaven that interrupted his narration of the outpouring of the bowls of wrath briefly.

16:5 The "angel of the waters" evidently refers to the angel responsible for the sea and fresh water, the superintendent of God's water department. Scripture reveals that angels affect the elemental forces of nature (cf. Ps. 104:4; Heb. 1:7; Rev. 7:1; 9:11; 14:18). This angel attributes righteousness to the eternal God for judging in kind (cf. 15:3-4; Gal. 6:7). The holy and righteous God can judge humanity according to the lex talionis principle because He is eternal.

16:6 Specifically, God poured out blood on the earth-dwellers because they poured out the blood of His saints and prophets. He makes the punishment fit the crime (cf. Isa. 49:26).

"Pharoah tried to drown the Jewish boy babies, but it was his own army that eventually drowned in the Red Sea [Exod. 1:22; 14:28]. Haman planned to hang Mordecai on the gallows and to exterminate the Jews; but he himself was hanged on the gallows, and his family was exterminated (Es. 7:10; 9:10). King Saul refused to obey God and slay the Amalekites, so he was slain by an Amalekite (2 Sam. 1:1-6)."⁵¹⁴

The saints refer to all believers, and the prophets are those who delivered messages from God to humankind (cf. 11:18; 18:24). The angel affirmed that those guilty of slaying the saints and prophets deserve what they get. They took lives contrary to God's will, and now God is taking their lives in exchange.

16:7 The Tribulation martyrs offer their "amen" from under the altar (6:9; 15:3-4). The altar was the personification of those associated with it earlier in John's vision (cf. 9:13; Gen. 4:10; Luke 19:40; Heb. 12:24). God always judges consistently with His character, which these martyrs describe as being almighty, true, and righteous.

Constable: Rev 16:8-9

6. The fourth bowl 16:8-9

16:8 The fourth trumpet judgment darkened the sun (8:12), but this judgment increased the sun's intensity. There is a definite article before "men" in the Greek text. The men in view are evidently the people who have the mark of the beast and who worship him (v. 2). The faithful will apparently escape this judgment. Similarly the Israelites escaped some of the plagues on Egypt.

16:9 Evidently climatic changes will take place resulting in the sun's heat becoming much hotter than normal (cf. Deut. 32:24; Isa. 24:6; 42:25; Mal. 4:1; perhaps the destruction of the ozone layer?). Nevertheless instead of repenting the beast-worshippers curse God (cf. vv. 11, 21). They recognize His sovereignty, but they refuse to honor Him as sovereign (cf. Rom. 1:28; 2:24; 1 Tim. 6:1; James 2:7). Deserved judgment hardens the callous heart even more, as it did Pharaoh.⁵¹⁵

"This is the only chapter in the visional portion of the book that speaks of widespread human blasphemy, the other references being to blasphemy from the beast (13:1, 5-6; 17:3). These men have now taken on the character of the god whom they serve . . . They blame God for the first four plagues, rather than blaming their own sinfulness."⁵¹⁶

Previously some people repented because of the earthquake in Jerusalem (11:13), but now none do. Giving God glory is the result of repentance.

Constable: Rev 16:10-11

7. The fifth bowl 16:10-11

16:10 The darkening of the (first) beast's throne appears to be literal; light will diminish (cf. Exod. 10:21-23; Isa. 60:2; Joel 2:1-2, 31; Mark 13:24). Another possibility is that this may be a figurative darkening in which God somehow complicates the rule of the beast.⁵¹⁷

". . . in terms reminiscent of the ancient battles of Israel, John describes the eschatological defeat of the forces of evil, the kings from the East."⁵¹⁸

The weakness of this figurative interpretation is that the fifth trumpet judgment involved literal darkness (9:2) as did the ninth Egyptian plague (Exod. 10:21-22). God also darkened Jerusalem when Jesus Christ died on the cross (Matt. 27:45; Mark 15:33; Luke 23:44). Since the beast's kingdom is worldwide, this darkening amounts to a global judgment. Perhaps the faithful remnant will remain unaffected by this judgment as it did earlier in Egypt (cf. Exod. 10:23).

This judgment of worldwide darkness inflicts excruciating pain on the beast-worshippers also. Just how darkness will cause so much pain is hard to understand, but the chaos that darkness caused in Egypt may suggest some ways.

16:11 The earth-dwellers still fail to repent and continue to blaspheme God. The title "the God of heaven" recalls the pride of Nebuchadnezzar and his successors (cf. Dan. 2:44). One evidence that the bowl judgments will follow each other quickly is that the sores of the first bowl are still on people in the darkness of the fifth bowl. The bowl judgments come in swift succession, one right after another. In contrast, each of the seal and trumpet bowls ended before the next one began.

"The Scriptures plainly refute the notion that wicked men will quickly repent when faced with catastrophic warnings of judgment. When confronted with the righteous judgment of God, their blasphemy is deepened and their evil purpose is accentuated."⁵¹⁹

Constable: Rev 16:12-16

8. The sixth bowl 16:12-16

The final three bowl judgments all have political consequences.

16:12 The problem that this judgment poses for earth-dwellers is not a result of the judgment itself but its consequences, namely, war. It does not inflict a plague on people but serves as a preparation for the final eschatological battle.⁵²⁰ The Euphrates River is the northeastern border of the land God promised to Abraham's descendants (Gen. 15:18; Deut. 1:7; 11:24; Josh. 1:4).⁵²¹ Now God dries up this river that had previously turned into blood (v. 4) so the kings of the East can cross with their armies (cf. Dan. 11:44; Isa. 11:15). God earlier dried up the Red Sea so the Israelites could advance on the Promised Land from the west (Exod. 14:21-22; cf. Isa. 11:16). He also dried up the Jordan River so they could cross over from the east (Josh. 3:13-17; 4:23). Elijah too parted the waters of the Jordan (2 Kings 2:8). Cyrus may have conquered Babylon by draining the Euphrates and marching into the city over the riverbed (cf. Jer. 50:38; 51:36).⁵²² All these previous incidents should help us believe that a literal fulfillment of this prophecy is possible.

Some interpreters believe this is an Oriental invasion of Babylon in the future that will be similar to Cyrus' invasion of it in the past.⁵²³ However, these are probably the Oriental armies that will assemble in Israel for the battle of Armageddon referred to in verses 13-16.⁵²⁴ The drying up of the Euphrates will be an immediate help to these advancing armies, but it will set them up for defeat, as was true of Pharaoh's army.

". . . in the Old Testament a mighty action of God is frequently associated with the drying up of waters, as the Red Sea (Ex. xiv. 21), the Jordan (Jos. iii. 16 f.), and several times in prophecy (Is. xi. 15, Je. li, 36, Zc. x. ll)."⁵²⁵

"A more immediate suggested identification of the kings from the east (i.e., the rising of the sun') could be the Parthian rulers who were a continual threat to Rome during John's day, but this was hardly a factor in preparation for the battle of Harmagedon in 16:16."⁵²⁶

Presently some sections of the Euphrates River are dry at certain times of the year due to dams that Iraq has built to create reservoirs. These dams generate power for the Middle East. Perhaps when the Euphrates dries up even artificial light will end in that region.

16:13 Verses 13-16 give further comments on the sixth bowl judgment. They are not an interlude between the sixth and seventh bowls (except verse 15). They reveal that rulers from all over the earth will join the kings of the East in a final great conflict.

The dragon, beast, and false prophet will evidently join in making a proclamation that will mobilize the armies of the world to converge on Palestine. Something proceeding from the mouth suggests a proclamation. This is the first mention of the false prophet, but he is clearly the beast out of the earth (cf. 13:11-17). He deceives the people. What he urges them to do for their advantage results in their destruction eventually.

The three unclean spirits that proceed from their mouths, the agents of this diabolical trio, are demons (fallen angels, v. 14; cf. Matt. 10:1; Mark 1:23-24; 3:11; 5:2, 13; Acts 5:16; 8:7). They resemble frogs in that they are unclean and loathsome (cf. Lev. 11:10-11, 41). The second Egyptian plague involved frogs (Exod. 8:5), but these demons are only like frogs.

16:14 Here John identified the spirits as demons. The demons go out to the kings of the earth deceiving them to assemble their armies in Palestine for the battle of Armageddon. A deceiving spirit earlier lured King Ahab into battle (1 Kings 22:21-23). They will do this under the influence of Satan, the beast, and the false prophet. The demons persuade them, but their decision is something that God, the ultimate cause, puts in their hearts (17:17).

It may also be the advancing army from the east that moves these kings to assemble for war.⁵²⁷ These kings from all over the world will gather to destroy Israel (cf. Ps. 2:1-3; Joel 2:11; 3:2; Zech. 14:2-3). Satan's purpose in bringing all these soldiers into Palestine in the first place appears to be to annihilate the Jews. When Jesus Christ returns to earth, specifically to the Mount of Olives (Zech. 14:1-4), they will unite in opposing Him. However God's sovereign hand will be regulating Satan's activities (Zech. 14:2). This will not be the day of Satan's triumph but that of the Lord God Almighty. He will show Himself supreme in this climactic battle (cf. Joel 2:31).⁵²⁸ The description of this battle follows in 19:11-16.

16:15 Jesus Christ Himself evidently gave this parenthetic invitation and warning (cf. 3:3, 18). His second coming will be as a thief in that it will be sudden, and His enemies will not expect it (cf. Matt. 24:43; Luke 12:39; 1 Thess. 5:2). Believers who understand the revelation of this book, on the other hand, will be expecting His return.⁵²⁹ Jesus Christ urged these faithful believers to be watchful and pure (cf. Matt. 25:1-30).⁵³⁰ The alternative is embarrassment (cf. Exod. 20:26; Lev. 18:6-19; Deut. 23:14; Isa. 47:3; Ezek. 16:37; 23:24-29; Hos. 2:10; Nah. 3:5). This is the third of the seven beatitudes in Revelation (cf. 1:3; 14:13; 19:9; 20:6; 22:7, 14).

Another interpretation sees this encouragement as directed to the Christian readers of this prophecy during the church age, before the Tribulation begins. Advocates of this view point out that by the sixth bowl believers who have not taken refuge (12:13-17) will have suffered martyrdom (13:15; 14:1-5, 13; 15:2). Therefore, according to this view, there will be no believers on the earth by the time the sixth bowl judgment occurs.

"The close similarity to 3:3, 18 and the parenthetical nature of the announcement favor the latter alternative [i.e., this view]."⁵³¹

I think this verse is a general word of encouragement addressed to believers in the Great Tribulation, in view of the context, but applicable to believers in the church age. If believers do not understand that Jesus Christ will return very soon, they may behave in ways that will be embarrassing when He does return, at the Rapture or the Second Coming.

16:16 "And" (Gr. kai) resumes the exposition of the sixth bowl judgment from verse 14. The demons will assemble the kings of the earth and their armies. They will go to what in Hebrew is called "Har-Magedon" (lit. mountain of Megiddo, Megiddo meaning either place of troups or place of slaughter). John was writing to Greek-speaking readers who were generally unfamiliar with Palestinian geography (cf. 9:11).

This mountain may refer to the small hill on the south-central edge of the Jezreel (Esdraelon) Valley in northern Palestine on which the town of Megiddo stood. Alternatively, "Har-Magedon" may refer to the mountain closest to Megiddo, namely, Mt. Carmel. There God humiliated the host of prophets of Baal who gathered to oppose Him in Elijah's day (cf. 1 Kings 18:16-40). God and Elijah slaughtered them in the Valley of Jezreel. Mt. Tabor is another prominent hill (1,850 feet high) at the east end of this valley. Some believe it is the mountain in view here.⁵³² Probably Har-Magedon refers to the hill country surrounding Megiddo that includes all the mountains that border the approximately 14 by 20 mile Valley of Jezreel. Earlier Deborah and Barak had defeated the Canaanites in this valley (Judg. 4-5), and Gideon had routed the Midianites (Judg. 7). King Josiah also died there when he opposed Pharaoh Neco (2 Chron. 35:22).

"The plain of Megiddo is admittedly not large enough to contain armies from all over the world, so this must be the assembly area for a much larger deployment that covers a two hundred mile distance from north to south and the width of Palestine from east to west (cf. 14:20). Some decisive battles against this massive force will probably occur around Jerusalem (Zech. 14:1-3)."⁵³³

A less literal view sees the name standing for an event rather than any single locality.⁵³⁴

Constable: Rev 16:17-21

9. The seventh bowl 16:17-21

16:17 This final judgment has the greatest impact of all since the air into which the angel pours his bowl is what humans breathe.⁵³⁵ The loud voice is probably once again God's since it comes from the throne in the heavenly temple (cf. 16:1). With the outpouring of the final bowl God announced that His series of judgments for this period in history was complete. This statement is proleptic since it anticipates the completion of the seventh bowl judgment, which John had yet to reveal (cf. 21:6).

"The pouring out of the seventh vial into the air is probably a gesture pointing to the utter demolition of man's greatest final weapon in human warfare, when once the wrath of God is poured out in the great day of God Almighty."⁵³⁶

"Men would not have the Savior's It is finished!' on Calvary; so they must have the awful It is done!' from the Judge!"⁵³⁷

16:18 Lightning, thunder, and the greatest earthquake this planet has ever experienced will accompany, and to some extent produce, the desolation that follows. The storm theophany again appears at the end of another series of judgments (cf. 8:5; 11:19). These are signs of divine judgment, but this earthquake is much larger than any previous one (cf. 6:12; 8:5; 11:13, 19; Hag. 2:6; Heb. 12:26-27). It heralds the seventh bowl judgment and the end of the seals and trumpets judgments. All three series of judgments end at the same time.

16:19 A result of this unprecedented earthquake is the splitting of the great city into three parts. The "great city" could refer to Jerusalem (11:8), to Rome,⁵³⁸ or to Babylon on the Euphrates (14:8; 17:18; 18:10, 21),⁵³⁹ to which this verse refers explicitly later. Probably Jerusalem is in view.⁵⁴⁰ It contrasts with the cities of the nations, and the phrase "the great" described it before (11:8). Zechariah's prophecy of topographical changes taking place around Jerusalem at this time argues for a geophysical rather that an ethnographic division (Zech. 14:4).⁵⁴¹

Evidently the earthquake will destroy virtually all the cities of the world. Babylon on the Euphrates is the most significant of these cities (14:8). It is the special object of God's judgment, which the cup of wine that she receives symbolizes. Chapters 17 and 18 will describe the fall of Babylon in more detail.

"The fall of Babylon is the central teaching of the seventh bowl. It is an event already announced in 14:8 and prefigured in the harvest and vintage of 14:14-20. . . . Stages in Babylon's downfall come in 17:16 and 18:8 . . ., but her ultimate collapse is in 19:18-21"⁵⁴²

The government of Iraq has been trying to rebuild Babylon.⁵⁴³ Interpreters have differed on the question of whether someone will rebuild the whole city completely or not. Some believe Iraq will rebuild Babylon mainly in view of what the prophets predicted would happen to Babylon in Isaiah 13 and 14, and in Jeremiah 50 and 51. They say this has not yet taken place.⁵⁴⁴ Others hold that Scripture does not require the rebuilding of Babylon since they believe God has fulfilled these prophecies.⁵⁴⁵ It seems to me that a literal city is in view in Revelation.

16:20 The earthquake will produce other effects. It will level mountains and cause islands to disappear.⁵⁴⁶ As the Flood produced global topographical changes, so will this earthquake. It will prepare the earth for the Edenic conditions that the prophets predicted would characterize the earth during the Millennium. These changes will be a foreview of the final disappearance of the old creation and the creation of a new earth (cf. 20:11; 21:1-2).

16:21 The accompanying storm will include huge hailstones that will fall on the earth crushing people (cf. 8:7). Hail was often an instrument of divine judgment in biblical history (cf. Josh. 10:11; Job 38:22-23; Isa. 28:2, 17; Ezek. 13:11-13; 38:22-23). In spite of all these judgments the hearts of earth-dwellers will remain hard, as Pharoah's did during the plague of hail in Egypt (cf. Exod. 9:24). They will know that God sent this calamity, but rather than repenting they will shake their fists in God's face. God will stone these blasphemers with these huge hailstones (cf. Lev. 24:16).

"We cannot emphasize too strongly that in the three series of divine judgments--first the seals, second the trumpets, third the vials (or bowls) of wrath--we have those preliminary hardening actions of God upon an impenitent world, by which He prepares that world for the Great Day of Wrath--at Christ's coming as King of kings, as seen in Revelation 19:11-15. . . .⁵⁴⁷

J. Dwight Pentecost believed that the bowl judgments describe the second advent of Jesus Christ to the earth.

"Since the bowl judgments must span some period of time, we must view the second advent of Christ as an event that encompasses a period of time. In that regard, we find an interesting chronological note in Daniel 12:11-12: From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. Blessed is the one who waits for and reaches the end of the 1,335 days.' Twelve hundred ninety days span the second half of Daniel's seventieth week, and that time period brings us to the end of the Tribulation period. But the blessings of Messiah's reign are not enjoyed until some forty-five days later. Therefore, it is suggested that the forty-five day period is the period in which the judgments associated with the second advent of Christ are poured out on the earth. And that entire forty-five day period, then, could be called the second advent of Christ.

"Further, it is suggested that the 1,290 days come to their completion with the appearance of the sign of the Son of Man in heaven (Matt. 24:30). The judgments of Revelation 16 follow in a forty-five day period and are concluded with the physical descent of Jesus Christ to the earth. Hence, Revelation 11:15 brings us to the second coming of Jesus Christ back to the earth at which time He will experience the fulfillment of the Father's promise . . . [in Ps. 2:8-9]."⁵⁴⁸

It seems to me that the 45-day period may be the time of preparation for the beginning of the Millennium. It seems unnatural to describe the return of the Lord as taking this long to happen (cf. Acts 1:9-11). Therefore I prefer the view that the bowl judgments describe what happens before Jesus Christ returns rather than when He returns. These judgments then set the stage for the return of Jesus Christ to the earth.

Before recording that event in chapter 19, God led John to give more revelation concerning the fate of Babylon in chapters 17 and 18.⁵⁴⁹

College: Rev 16:1-21

REVELATION 16

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

² The first angel went and poured out his bowl on the land, and ugly and painful sores broke out on the people who had the mark of the beast and worshiped his image.

³ The second angel poured out his bowl on the sea, and it turned into blood like that of a dead man, and every living thing in the sea died.

⁴ The third angel poured out his bowl on the rivers and springs of water, and they became blood. ⁵ Then I heard the angel in charge of the waters say:

"You are just in these judgments,

you who are and who were, the Holy One,

because you have so judged;

⁶ for they have shed the blood of your saints and prophets,

and you have given them blood to drink as they deserve."

⁷ And I heard the altar respond:

"Yes, Lord God Almighty,

true and just are your judgments."

⁸ The fourth angel poured out his bowl on the sun, and the sun was given power to scorch people with fire. ⁹ They were seared by the intense heat and they cursed the name of God, who had control over these plagues, but they refused to repent and glorify him.

¹⁰ The fifth angel poured out his bowl on the throne of the beast, and his kingdom was plunged into darkness. Men gnawed their tongues in agony ¹¹ and cursed the God of heaven because of their pains and their sores, but they refused to repent of what they had done.

¹² The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the East. ¹³ Then I saw three evil ^a spirits that looked like frogs; they came out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet. ¹⁴ They are spirits of demons performing miraculous signs, and they go out to the kings of the whole world, to gather them for the battle on the great day of God Almighty.

¹⁵"Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed."

¹⁶ Then they gathered the kings together to the place that in Hebrew is called Armageddon.

¹⁷ The seventh angel poured out his bowl into the air, and out of the temple came a loud voice from the throne, saying, "It is done!" ¹⁸ Then there came flashes of lightning, rumblings, peals of thunder and a severe earthquake. No earthquake like it has ever occurred since man has been on earth, so tremendous was the quake. ¹⁹ The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Great and gave her the cup filled with the wine of the fury of his wrath. ²⁰ Every island fled away and the mountains could not be found. ²¹ From the sky huge hailstones of about a hundred pounds each fell upon men. And they cursed God on account of the plague of hail, because the plague was so terrible.

^a 13 Greek unclean

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

(4) The Meaning of the Seven Bowls of God's Wrath (16:1). The bowls contain God's "wrath," or his anger expressed against sin and evil. John refers to the contents of the bowls as "plagues" (15:1,8; 16:9,21). As we will see, the terrible judgments poured out from the bowls loosely resemble specific "plagues" that God unleashed against Egypt. This has theological significance: Just as the ten "plagues" were the means by which God delivered Israel from Egypt, so will the seven bowls of wrath deliver the church from the forces of evil. They effect a "Second Exodus" for the people of God.

The bowls of wrath symbolize not merely God's judgment, but his final judgment . John expresses this truth in two primary ways: First, the prophet envisions "seven" bowls of wrath (rather than "ten," which would make the connection with Exodus even clearer). "Seven" is the apocalyptic number for "fullness" or "completeness," so the seven bowls represent God's wrath poured out undiluted, without restraint, with nothing held in reserve, with nothing left for the future. A clear statement of this idea appears in Revelation 15:1:

I saw in heaven another great and marvelous sign: seven angels with the seven last plagues - last, because with them God's wrath is completed.

The "It is done!" of 16:17 reiterates this point.

Second, we have seen that, in Revelation 8-9, John compares the hardships of the "present evil age" and "labor pains" with the plagues unleashed against Egypt. The "plagues" of these earlier chapters cause only partial destruction. For example, only "a third of the trees were burned up" (8:7) and "a third of the living creatures in the sea died" (8:9). These "plagues" do not represent the end of the world, but only God's punishment of sin during the period leading up to the Second Coming of Christ. In contrast to chapters 8 and 9, the "plagues" of chapter 16 wreak total destruction: " Every living thing in the sea" dies (v. 3). All the "islands" and "mountains" (v. 20), all the "rivers and springs of water" (v. 4), and all the "cities of the nations" are affected. Revelation 16 portrays the total destruction of God's final judgment .

Since the "plagues" of chapters 8 and 9 symbolize the "present evil age" and "labor pains," they affect Christians and non-Christians alike. In contrast, the "plagues" of chapter 16 symbolize God's eschatological condemnation of his enemies. They affect only "the people who had the mark of the beast and worshiped his image" (v. 2), those who have "shed the blood of [God's] saints and prophets" (v. 6), "the beast and his kingdom" (v. 10), and "Babylon the Great" (v. 19).

What form does the final judgment take? Revelation 16 presents it in terms of God releasing all sorts of destructive forces against those who oppose him - sickness and disease, powerful forces of nature, evil spirits, war and death. The Almighty removes his sustaining hand and plunges the world into chaos. God's condemnation is the opposite of creation; it is the uncreation of his enemies.

16:2 The first angel went and poured out his bowl on the land, and ugly and painful sores broke out on the people who had the mark of the beast and worshiped his image.

(5) The First Bowl of Wrath (16:2). The first bowl of wrath reminds us of the plague of boils in Exodus 9:8-12. God removes his protective hand and the very bodies of his enemies begin to deteriorate. He hammers them with sickness and disease.

16:3 The second angel poured out his bowl on the sea, and it turned into blood like that of a dead man, and every living thing in the sea died.

(6) The Second Bowl of Wrath (16:3). The second bowl calls to mind both the turning of the Nile to blood in Exodus 7:14-24 and the final plague of death in Exodus 11:1-12:30. Whereas the Egyptian plagues affect only the Nile and only the firstborn sons, the plague of Revelation 16 affects the larger waters of the sea and "every living thing" dies.

It is possible that John intends for the term "sea" to be understood here in its symbolic sense. In this case, the angel pours out his bowl on all forces of evil and chaos (represented by the "sea"). The result is that evil itself "dies."

16:4-7 The third angel poured out his bowl on the rivers and springs of water, and they became blood. Then I heard the angel in charge of the waters say: "You are just in these judgments, you who are and who were, the Holy One, because you have so judged; for they have shed the blood of your saints and prophets, and you have given them blood to drink as they deserve." And I heard the altar respond: "Yes, Lord God Almighty, true and just are your judgments."

(7) The Third Bowl of Wrath (16:4-7). The plague of water turned to blood calls to mind the similar plague in Exodus 7:14-24. Again, the final judgment is more comprehensive, for it affects not only the Nile, but all "the rivers and springs of water."

The angel refers to the Lord as "you who are and who were." He leaves off the traditional third element in the title ("and who is to come") because, at this point in Revelation, the Lord has come. John is describing God's final judgment, which occurs at the Second Coming of Christ. For further discussion of this threefold designation for God and the related title "Almighty," see the comment on Revelation 1:4c.

The angel declares that God is "just" (or "righteous," divkaio" , dikaios ) in carrying out these judgments, and a voice from the altar (where the souls of the martyred saints lay in 6:9) agrees. When biblical writers speak of "just" or "righteous" judges, they mean persons who render "appropriate" judgments, or who judge in accordance with the "truth." They mean judges who consistently, and without partiality, acquit those who are truly innocent and condemn those who are truly guilty. The several books of the Maccabees call a judgment "appropriate" or "righteous" if it fits the crime. We find an example of such "poetic justice" in 2 Maccabees 9:6, where God "righteously" afflicts Antiochus with a terrible bowel disease "since he had tormented others' bowels with many unusual calamities." Another example appears in 13:7, where Menelaus smothers in a tower full of ashes "inasmuch as he had committed many sins about the altar, whose fire and ashes were holy."

In Revelation 16, John presents the Lord God as a righteous Judge. His judgments are "just" and "true" (vv. 5,7). They are "deserved" by his enemies (v. 6). Furthermore, God's judgments fit the crime: "They have shed the blood of your saints and prophets, and you have given them blood to drink as they deserve."

16:8-9 The fourth angel poured out his bowl on the sun, and the sun was given power to scorch people with fire. They were seared by the intense heat and they cursed the name of God, who had control over these plagues, but they refused to repent and glorify him.

(8) The Fourth Bowl of Wrath (16:8-9). The fourth angel offers up the opposite of the plague of darkness in Exodus 10:21-29. Instead of depriving human beings of the light of the sun, God - in his final judgment - is pictured unleashing the destructive powers of nature against sinners.

16:10-11 The fifth angel poured out his bowl on the throne of the beast, and his kingdom was plunged into darkness. Men gnawed their tongues in agony and cursed the God of heaven because of their pains and their sores, but they refused to repent of what they had done.

(9) The Fifth Bowl of Wrath (16:10-11). The fifth bowl of wrath calls to remembrance the plague of darkness in Exodus 10:21-29. Again, the plague is directed against God's enemies - "the beast and his kingdom," those who "curse the God of heaven" and "refuse to repent" of their sins.

16:12-14,16 The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the East. Then I saw three evil spirits that looked like frogs; they came out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet. They are spirits of demons performing miraculous signs, and they go out to the kings of the whole world, to gather them for the battle on the great day of God Almighty. . . . Then they gathered the kings together to the place that in Hebrew is called Armageddon.

(10) The Sixth Bowl of Wrath (16:12-14,16). The sixth bowl of wrath recalls the plague of frogs described in Exodus 8:1-15. As in the parallel sixth plague of Revelation 9:13-21, the imagery is intensified. The frogs become demon frogs to show that John is not speaking of normal, everyday occurrences, but of earthshaking eschatological events.

The demons come forth from the mouths of the "dragon" (i.e., Satan), the "beast" (i.e., political powers allied with Satan), and the "false prophet" (i.e., religious authorities who give their support to political powers allied with Satan). Together they incite "the kings of the whole world" to gather for "battle" against God and his Christ. In other words, John envisions Satan and the other demonic powers (the "dragon" and "evil spirits") using their human allies (the "beast" and "false prophet," or political and religious authorities such as those in Rome) to turn the nations to idolatry and hostility toward God and his people.

However, God is gathering his forces to meet them: "The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the East." John's first readers would have understood "the kings from the East" to refer to nations such as the Parthians, who lived in what is now northeastern Iran. The Parthians were fierce warriors, and the Romans lived in constant fear that they would one day cross the Euphrates River and invade the Empire. As God once dried up the Jordan River to allow Israel to cross and conquer the idolatrous Canaanites (see Josh 3:15-17), so John envisions him now drying up the Euphrates River to allow his chosen instruments to cross and destroy his enemies.

God's enemies gather together "to the place that in Hebrew is called Armageddon." In Hebrew, the term Har means "mountain." Har-Mageddon , or "Armageddon," means, then, "Mountain of Mageddon." There is no such place in Scripture, and no such place in the world. What, then, does John mean by this symbol? As we have seen, the prophet's symbolism is evocative, tensive, and polyvalent. In other words, it evokes in the mind of the reader a number of possible interpretations. It sets up a tension between the various possible meanings, forcing the reader to consider which interpretations apply. Finally, it is possible for John's symbols to communicate multiple meanings simultaneously. In the case of "Armageddon," three possible meanings come to mind.

First, some scholars suggest that Har-Mageddon sounds like Har-Môçd , the term translated "mount of assembly" in Isaiah 14:13. The "mount of assembly" refers to a mountain north of Babylon that was thought to be the assembly place of the gods. Isaiah uses the term as part of an oracle against Babylon and a taunt against Nebuchadnezzar, the king of Babylon. Nebuchadnezzar is so powerful, so exalted, that he begins to think of himself as a god, deserving a place among the gods. However, Isaiah predicts that both he and his kingdom will fall:

How you have fallen from heaven,

O morning star, son of the dawn!

You have been cast down to the earth,

you who once laid low the nations!

You said in your heart,

"I will ascend to heaven;

I will raise my throne

above the stars of God;

I will sit enthroned on the mount of assembly ,

on the utmost heights of the sacred mountain.

I will ascend above the tops of the clouds;

I will make myself like the Most High."

But you are brought down to the grave,

to the depths of the pit (Isa 14:12-15).

Interpreting Har-Mageddon as "mount of assembly" fits beautifully in the context of Revelation 16. John is describing the "fall" of "Babylon the Great," which symbolizes Rome and any other human power that attempts to put itself in the place of God. John envisions the kings of the idolatrous nations being gathered together to Har-Môçd , the very height from which Nebuchadnezzar was cast down. Like Nebuchadnezzar before them, these enemies of God will be "brought down to the grave, to the depths of the pit."

This is an intriguing theory. However, in the judgment of this writer, Har-Môçd does not sound enough like Har-Mageddon to make the theory plausible. It does not seem likely that John's readers would have drawn the necessary connection between Har-Mageddon and Isaiah 14.

Second, Har-Mageddon sounds very much like Har-Megiddo , or "Mount of Megiddo." Located in northern Israel, the city of Megiddo (sometimes pronounced Mageddo or Mageddon ) held great strategic importance in the ancient world. It lay along one of the primary trade routes running between Egypt in the south, and Asia and Europe to the north. Furthermore, Megiddo was situated on the edge of the Plain of Esdraelon (otherwise known as the "Plain of Jezreel" or the "Plain of Megiddo"), which bisected Israel from east to west. Whoever controlled the Plain and the fortress of Megiddo controlled the trade routes and the whole country of Israel. For this reason, many important battles were fought in this area.

There was no mountain at Megiddo, but only the small artificial mound on which the city was built. What, then, are we to make of John's reference to Har-Megiddo , or "Mount of Megiddo"? It may be that the prophet calls up images of Megiddo to cause his readers to think of a place of battle or war. He manufactures the name Har-Megiddo as a way of reminding his readers that this is not a real place, but a symbol. In other words, Revelation 16:14 and 16 should be "heard" as follows:

[The demons] go out to the kings of the whole world, to gather them for the battle on the great day of God Almighty. . . . Then they gathered the kings together to the place of battle .

This interpretation of Revelation 16:14,16 seems quite plausible in light of the historical connection between Megiddo and Esdraelon, the plain of battle.

Third, while there is no mountain at Megiddo itself, a prominent mountain stands nearby - namely, Mount Carmel. This mountain was the site of one of the most dramatic events in Old Testament history. First Kings 18 describes how the prophet Elijah, at this very place, delivered a challenge to the people of Israel:

Elijah went before the people and said, "How long will you waver between two opinions? If the LORD is God, follow him; but if Baal is God, follow him."

But the people said nothing.

Then Elijah said to them, "I am the only one of the LORD'S prophets left, but Baal has four hundred and fifty prophets. Get two bulls for us. Let them choose one for themselves, and let them cut it into pieces and put it on the wood but not set fire to it. I will prepare the other bull and put it on the wood but not set fire to it. Then you call on the name of your god, and I will call on the name of the LORD. The god who answers by fire-he is God" (1 Kgs 18:21-24).

The prophets of Baal build their altar and lay the sacrifice on it. They cry out to Baal all morning and afternoon, but nothing happens. That evening Elijah builds his own altar of twelve stones, lays the sacrifice on it, digs a trench around the altar, and pours water over the whole until it even fills the trench.

At the time of sacrifice, the prophet Elijah stepped forward and prayed: "O LORD, God of Abraham, Isaac and Israel, let it be known today that you are God in Israel and that I am your servant and have done all these things at your command. Answer me, O LORD, answer me, so these people will know that you, O LORD, are God, and that you are turning their hearts back again."

Then the fire of the LORD fell and burned up the sacrifice, the wood, the stones and the soil, and also licked up the water in the trench.

When all the people saw this, they fell prostrate and cried, "The LORD-he is God! The LORD-he is God!"

Then Elijah commanded them, "Seize the prophets of Baal. Don't let anyone get away!" They seized them, and Elijah had them brought down to the Kishon Valley and slaughtered there (1 Kings 18:36-40).

Against this background, we may offer a second quite plausible interpretation of Revelation 16:15. It may be that, when John describes the kings of the earth gathering for battle at the "Mount of Megiddo," he intends for his readers to think of Mount Carmel. As Elijah slaughtered the prophets of Baal at Carmel, so will God slaughter those who oppose him at Har-Megiddo . The mysterious "Armageddon" serves, then, as a symbol for the total defeat of God's enemies at the final judgment.

In light of the preceding analysis, how should we understand the symbol of the sixth bowl of wrath in Revelation 16? John indicates that Satan, the demons, and their human allies incite the "kings of the whole world" to battle against God. If they want war, then God will give them war! The nations gather together at "Armageddon," which may be understood simply as the symbolic place of battle (drawing a connection with Megiddo and the Plain of Esdraelon), or - more ominously - as the place where God annihilates his foes (drawing a connection with Mount Carmel). The Lord sends in his own forces, symbolized by the fearsome "kings from the East." He dries up the river before them, allowing them to cross. The last time God did such a thing, he was preparing the way for Joshua and Israel to destroy the idolatrous Canaanites. Watching God's armies likewise cross on dry land does not bode well for the idolaters waiting at Armageddon. Even more foreboding is the date chosen for the battle. It will occur on "the great day of God Almighty." This is a variation of the biblical idea of the "Day of the Lord," which refers to any day on which God defeats his enemies and saves his people. The final judgment promises to be the ultimate "Day of the Lord."

In the case of the sixth bowl, God's eschatological "wrath" takes the form of war or total annihilation in battle. Here is yet another "weapon" God will wield against the wicked. Disease, death, blood, the burning sun, poisoned water, war - the list becomes overwhelming. In contemplating these powerful images, the reader must not lose sight of John's basic idea in chapter 16: At the final judgment, God will release every destructive force imaginable against his enemies.

16:15 "Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed."

(11) Interlude (16:15). Each of John's three visions of the future includes a series of seven elements - namely, seven seals in 6:1-8:1, seven trumpets in 8:2-11:19, and seven bowls in 12:1-22:6. Between the sixth and seventh elements in each series, John includes an "interlude" that, for a moment, interrupts the flow of the narrative. These interludes appear in 7:1-17; 10:1-11:14; and here again in 16:15. In Revelation the interludes serve to build suspense leading up to the climactic seventh elements. Furthermore, they encourage Christian readers to reflect on their present conduct in light of the future glory God has prepared for them.

In the middle of John's description of the coming final judgment, the voice of Jesus suddenly breaks in with a warning: "Behold, I come like a thief!" - that is, suddenly, unexpectedly, as a surprise. Since the time of Christ's Second Coming and final judgment are unknown, Christians must remain constantly alert and constantly prepared for that Day. Blessed are those not "caught with their pants down" at the Lord's return.

Why does the Lord speak in the middle of John's description of the sixth plague, rather than between the descriptions of the sixth plague and the seventh? In other words, why does the interlude fall between verses 14 and 16, rather than between verses 16 and 17? Perhaps the intent is to associate the Second Coming of Christ mentioned in the interlude with the Day of the Lord, or "the great day of God Almighty" mentioned at the end of verse 14.

16:17-21 The seventh angel poured out his bowl into the air, and out of the temple came a loud voice from the throne, saying, "It is done!" Then there came flashes of lightning, rumblings, peals of thunder and a severe earthquake. No earthquake like it has ever occurred since man has been on earth, so tremendous was the quake. The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Great and gave her the cup filled with the wine of the fury of his wrath. Every island fled away and the mountains could not be found. From the sky huge hailstones of about a hundred pounds each fell upon men. And they cursed God on account of the plague of hail, because the plague was so terrible.

(12) The Seventh Bowl of Wrath (16:17-21). The seventh and final bowl of wrath calls to mind the plague described in Exodus 9:13-35: "The LORD sent thunder and hail, and . . . lightning flashed back and forth" ( vv. 23-24). Again John employs heightened imagery ("huge hailstones of about a hundred pounds each," "no earthquake like it has ever occurred") to show he is speaking of end-time events.

The thunder, hail, and lightning are accompanied by a "tremendous earthquake" unprecedented in its strength. The Old Testament roots of this image may be traced to passages such as Haggai 2:6-7:

This is what the LORD Almighty says: "In a little while I will once more shake the heavens and the earth, the sea and the dry land. I will shake all nations, and the desired of all nations will come . . . .

The Hebrews writer interprets this text as a prophecy of the final judgment and the consummation of God's eternal kingdom. He writes:

[God] has promised, "Once more I will shake not only the earth but also the heavens. The words "once more" indicate the removing of what can be shaken-that is, created things [such as human kingdoms]-so that what cannot be shaken [the kingdom of God] may remain.

Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our "God is a consuming fire" (Heb 12:26b-29).

Like the Hebrews writer, John uses the "earthquake" to symbolize God's final judgment. He did the same in both of his earlier visions of the future (see Rev 6:12-17; 11:13). When the "earthquake" comes, the islands flee, the mountains disappear, and the nations collapse. God shouts, "It is done!" thus declaring the end of the world as we know it.

When the end comes, "Babylon the Great" - the "great city" symbolizing Rome and all other human powers opposed to God - "splits into three parts" and passes away. The Lord forces Babylon to drain dry the "cup" filled with his wrath. John will describe the fall of Babylon in more detail in his next vision (Rev 17:1-19:4).

-College Press New Testament Commentary: with the NIV

Tafsiran/Catatan -- Lainnya

Evidence: Rev 16:15

Second coming of Jesus : See Rev 22:20 .

Evidence: Rev 16:16

Ezekiel 39, written over 2,500 years ago, speaks of God’s judgment upon the enemies of Israel. Eze 39:12-15 describe what will happen after what many see as the Battle of Armageddon:

And seven months shall the house of Israel be burying of them, that they may cleanse the land...And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it: after the end of seven months shall they search. And the passengers that pass through the land, when any sees a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog.

Before the days of nuclear warfare, this portion of the Bible would have made no sense to the reader. We are told that even the weapons left by the enemy will have to be burned ( Eze 39:9 ). So many will die that it will take those specially employed for the purpose seven months to bury the dead ( Eze 39:14 ). The Scriptures are very specific about the method of burial. When even a bone is found by searchers, a special marker is to be placed near the bone until the buriers have buried it. This would seem to be a clear reference to radioactive contamination after nuclear war. This thought is confirmed in Joe 2:30 ; which speaks of " pillars of smoke."

Evidence: Rev 16:18

Did the Church persecute Galileo? See 1Ti 6:20 footnote. Galileo

Pendahuluan / Garis Besar

Robertson: Revelation (Pendahuluan Kitab)

THE REVELATION OF JOHN

ABOUT a.d. 95

By Way of Introduction

Difficulty in the Problem

Perhaps no single book in the New Testament presents so many and so formidable problems as the Apocalypse of John. These difficulties concern the authorship, the date, the apocalyptic method, the relation to the other Johannine books, the purpose, the historical environment, the reception of the book in the New Testament canon, the use and misuse of the book through the ages, etc. In the eastern churches the recognition of the Apocalypse of John was slower than in the west, since it was not in the Peshitta Syriac Version. Caius of Rome attributed the book to Cerinthus the Gnostic, but he was ably answered by Hippolytus, who attributed it to the Apostle John. The Council of Laodicea (about a.d. 360) omitted it, but the third Council of Carthage (a.d. 397) accepted it. The dispute about millenarianism led Dionysius of Alexandria (middle of the third century, a.d.) to deny the authorship to the Apostle John, though he accepted it as canonical. Eusebius suggested a second John as the author. But finally the book was accepted in the east as Hebrews was in the west after a period of doubt.

Poor State of the Text

There are only five uncials that give the text of John’s Apocalypse (Aleph A C P Q). Of these Aleph belongs to the fourth century, A and C to the fifth, Q (really B2 , B ending with Heb_9:13, both in the Vatican Library) to the eighth, P to the ninth. Only Aleph A Q (= B2 ) are complete, C lacking Rev_1:1, 3:19-5:14, Rev_7:14-17, 8:5-9:16, 10:10-11:3, 14:13-18:2, 19:5-21, P lacking Rev 16:12 - 17:1, 19:21-20:9, 22:6-21. Both C and P are palimpsests. In the 400 verses of the book " over 1,600 variants have been counted" (Moffatt). Erasmus had only one cursive (of the twelfth century numbered Ir) for his first edition, and the last six verses of the Apocalypse, save Rev_22:20, were a translation from the Vulgate. The result is that the versions are of special importance for the text of the book, since in no single MS. or group of MSS. do we have a fairly accurate text, though Aleph A C and A C Vulgate are the best two groups.

The Apocalyptic Style

The book claims to be an apocalypse (Rev_1:1) and has to be treated as such. It is an unveiling ( apokalupsis , from apokaluptō ) or revelation of Jesus Christ, a prophecy, in other words, of a special type, like Ezekiel, Zechariah, and Daniel in the Old Testament. There was a considerable Jewish apocalyptic literature by this time when John wrote, much of it b.c., some of it a.d., like the Book of Enoch, the Apocalypse of Baruch, the Book of Jubilees, the Assumption of Moses, the Psalms of Solomon, the Testaments of the Twelve Patriarchs, the Sibylline Oracles, some of them evidently " worked over by Christian hands" (Swete). Jesus himself used the apocalyptic style at times (Mark 13; Matt 24, 25; Luke 21). Paul in 1 Cor 14 spoke of the unpremeditated apocalyptic utterances in the Christian meetings and suggested restraints concerning them. " The Revelation of John is the only written apocalypse, as it is the only written prophecy of the Apostolic age.... The first Christian apocalypse came on the crest of this long wave of apocalyptic effort" (Swete). The reason for this style of writing is usually severe persecution and the desire to deliver a message in symbolic form. The effort of Antiochus Epiphanes, who claimed to be " a god manifest," to hellenize the Jews aroused violent opposition and occasioned many apocalypses to cheer the persecuted Jews.

Emperor Worship as the Occasion for John’s Apocalypse

There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus ( Sebastos , Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January a.d. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in a.d. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed Dominus ac Deus noster (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a religio licita , but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in 1Co_12:3. It was Kurios Iēsous or Kurios Kaisar . On this very issue Polycarp lost his life. The emperors as a rule were tolerant about it, save Nero and Domitian, who was called Nero redivivus , or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in 2Th_2:3., the man of sin who sets himself above God as the object of worship. We have seen also in 1Jo_2:18, 1Jo_2:22; 1Jo_4:3; 2Jo_1:7 the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.

The Author

The writer calls himself John (Rev_1:1, Rev_1:4, Rev_1:9; Rev_22:8). But what John? The book can hardly be pseudonymous, though, with the exception of the Shepherd of Hermas, that is the rule with apocalypses. There would have been a clearer claim than just the name. The traditional and obvious way to understand the name is the Apostle John, though Dionysius of Alexandria mentions John Mark as held by some and he himself suggests another John, like the so-called Presbyter John of Papias as quoted by Eusebius. The uncertain language of Papias has raised a deal of questioning. Swete thinks that the majority of modern critics ascribe the Apocalypse to this Presbyter John, to whom Moffatt assigns probably 2 John and 3 John. Irenaeus represents the Apostle John as having lived to the time of Trajan, at least to a.d. 98. Most ancient writers agree with this extreme old age of John. Justin Martyr states expressly that the Apostle John wrote the Apocalypse. Irenaeus called it the work of a disciple of Jesus. In the ninth century lived Georgius Hamartolus, and a MS. of his alleges that Papias says that John the son of Zebedee was beheaded by the Jews and there is an extract in an Oxford MS. of the seventh century which alleges that Papias says John and James were put to death by the Jews. On the basis of this slim evidence some today argue that John did not live to the end of the century and so did not write any of the Johannine books. But a respectable number of modern scholars still hold to the ancient view that the Apocalypse of John is the work of the Apostle and Beloved Disciple, the son of Zebedee.

Relation to the Fourth Gospel

Here scholars divide again. Many who deny the Johannine authorship of the Fourth Gospel and the Epistles accept the apostolic authorship of the Apocalypse, Baur, for instance. Hort, Lightfoot, and Westcott argued for the Johannine authorship on the ground that the Apocalypse was written early (time of Nero or Vespasian) when John did not know Greek so well as when the Epistles and the Gospel were written. There are numerous grammatical laxities in the Apocalypse, termed by Charles a veritable grammar of its own. They are chiefly retention of the nominative case in appositional words or phrases, particularly participles, many of them sheer Hebraisms, many of them clearly intentional (as in Rev_1:4), all of them on purpose according to Milligan ( Revelation in Schaff’s Pop. Comm.) and Heinrici ( Der Litterarische Charakter der neutest. Schriften , p. 85). Radermacher ( Neutestamentliche Grammatik , p. 3) calls it " the most uncultured literary production that has come down to us from antiquity," and one finds frequent parallels to the linguistic peculiarities in later illiterate papyri. J. H. Moulton ( Grammar , Vol. II, Part I, p. 3) says: " Its grammar is perpetually stumbling, its idiom is that of a foreign language, its whole style that of a writer who neither knows nor cares for literary form." But we shall see that the best evidence is for a date in Domitian’s reign and not much later than the Fourth Gospel. It is worth noting that in Act_4:13 Peter and John are both termed by the Sanhedrin agrammatoi kai idiōtai (unlettered and unofficial men). We have seen the possibility that 2 Peter represents Peter’s real style or at least that of a different amanuensis from Silvanus in 1Pe_5:12. It seems clear that the Fourth Gospel underwent careful scrutiny and possibly by the elders in Ephesus (Joh_21:24). If John wrote the Apocalypse while in Patmos and so away from Ephesus, it seems quite possible that here we have John’s own uncorrected style more than in the Gospel and Epistles. There is also the added consideration that the excitement of the visions played a part along with a certain element of intentional variations from normal grammatical sequence. An old man’s excitement would bring back his early style. There are numerous coincidences in vocabulary and style between the Fourth Gospel and the Apocalypse.

The Unity of the Apocalypse

Repeated efforts have been made to show that the Apocalypse of John is not the work of one man, but a series of Jewish and Christian apocalypses pieced together in a more or less bungling fashion. Spitta argued for this in 1889. Vischer was followed by Harnack in the view there was a Jewish apocalypse worked over by a Christian. Gunkel ( Creation and Chaos , 1895) argued for a secret apocalyptic tradition of Babylonian origin. In 1904 J. Weiss carried on the argument for sources behind the Apocalypse. Many of the Jewish apocalypses do show composite authorship. There was a current eschatology which may have been drawn on without its being a written source. It is in chapter Rev 12 where the supposed Jewish source is urged more vigorously about the woman, the dragon, and the man child. There are no differences in language (vocabulary or grammar) that argue for varied sources. The author may indeed make use of events in the reign of Nero as well as in the reign of Domitian, but the essential unity of the book has stood the test of the keenest criticism.

The Date

There are two chief theories, the Neronic, soon after Nero’s death, the other in the reign of Domitian. Irenaeus is quoted by Eusebius as saying expressly that the Apocalypse of John was written at the close of the reign of Domitian. This testimony is concurred in by Clement of Alexandria, by Origen, by Eusebius, by Jerome. In harmony with this clear testimony the severity of the persecutions suit the later date better than the earlier one. There is, besides, in Rev_17:11. an apparent reference to the story that Nero would return again. The fifth king who is one of the seven is an eighth. There was a Nero legend, to be sure, that Nero either was not dead but was in Parthia, or would be redivivus after death. Juvenal termed Domitian " a bald Nero" and others called Domitian " a second Nero." But in spite of all this Hort, Lightfoot, Sanday, Westcott have argued strongly for the Neronic era. Peake is willing to admit allusions to the Neronic period as Swete is also, but both consider the Domitianic date the best supported. Moffatt considers any earlier date than Domitian " almost impossible."

The Visions

No theory of authorship, sources, or date should ignore the fact that the author claims to have had a series of visions in Patmos. It does not follow that he wrote them down at once and without reflection, but it seems hardly congruous to think that he waited till he had returned from exile in Patmos to Ephesus before writing them out. In fact, there is a note of sustained excitement all through the book, combined with high literary skill in the structure of the book in spite of the numerous grammatical lapses. The series of sevens bear a relation to one another, but more in the fashion of a kaleidoscope than of a chronological panorama. And yet there is progress and power in the arrangement and the total effect. There is constant use of Old Testament language and imagery, almost a mosaic, but without a single formal quotation. There is constant repetition of words and phrases in true Johannine style. Each of the messages to the seven churches picks out a metaphor in the first picture of Christ in chapter 1 and there are frequent other allusions to the language in this picture. In fact there is genuine artistic skill in the structure of the book, in spite of the deflections from ordinary linguistic standards. In the visions and all through the book there is constant use of symbols, as is the fashion in apocalypses like the beasts, the scorpions, the horses, etc. These symbols probably were understood by the first readers of the book, though the key to them is lost to us. Even the numbers in the book (3 ½, 7, 3, 4, 12, 24, 1000) cannot be pressed, though some do so. Even Harnack called the Apocalypse the plainest book in the New Testament, by using Harnack’s key for the symbols.

Theories of Interpretation

They are literally many. There are those who make the book a chart of Christian and even of human history even to the end. These divide into two groups, the continuous and the synchronous. The continuous historical theory takes each vision and symbol in succession as an unfolding panorama. Under the influence of this theory there have been all sorts of fantastic identifications of men and events. The synchronous theory takes the series of sevens (seals, trumpets, bowls) as parallel with each other, each time going up to the end. But in neither case can any satisfactory program be arranged. Another historical interpretation takes it all as over and done, the preterist theory. This theory again breaks into two, one finding the fulfilment all in the Neronic period, the other in the Domitianic era. Something can be said for each view, but neither satisfies the whole picture by any means. Roman Catholic scholars have been fond of the preterist view to escape the Protestant interpretation of the second beast in chapter Rev 13 as papal Rome. There is still another interpretation, the futurist, which keeps the fulfilment all in the future and which can be neither proved nor disproved. There is also the purely spiritual theory which finds no historical allusion anywhere. This again can be neither proved nor disproved. One of the lines of cleavage is the millennium in chapter Rev_20:1-15. Those who take the thousand years literally are either pre-millennialists who look for the second coming of Christ to be followed by a thousand years of personal reign here on earth or the postmillennialists who place the thousand years before the second coming. There are others who turn to 2Pe_3:8 and wonder if, after all, in a book of symbols this thousand years has any numerical value at all. There seems abundant evidence to believe that this apocalypse, written during the stress and storm of Domitian’s persecution, was intended to cheer the persecuted Christians with a view of certain victory at last, but with no scheme of history in view.

A Practical Purpose

So considered, this vision of the Reigning Christ in heaven with a constant eye on the suffering saints and martyrs is a guarantee of certain triumph in heaven and ultimate triumph on earth. The picture of Christ in heaven is a glorious one. He is the Lamb that was slain, the Lion of the tribe of Judah, the Word of God, the Victor over his enemies, worshipped in heaven like the Father, the Light and Life of men. Instead of trying to fit the various symbols on particular individuals one will do better to see the same application to times of persecution from time to time through the ages. The same Christ who was the Captain of salvation in the time of Domitian is the Pioneer and Perfecter of our faith today. The Apocalypse of John gives glimpses of heaven as well as of hell. Hope is the word that it brings to God’s people at all times.

The Readers of the Book

The whole book is sent to the seven churches in Asia (Rev_1:4). There is a special message to each of the seven (chapters Rev 2; 3), suited to the peculiar needs of each church and with a direct reference to the geography and history of each church and city, so Ramsay holds ( The Letters to the Seven Churches ). The book is to be read aloud in each church (Rev_1:3). One can imagine the intense interest that the book would arouse in each church. Children are charmed to hear the Apocalypse read. They do not understand the symbols, but they see the pictures in the unfolding panorama. There were other churches in the Province of Asia besides these seven, but these form a circle from Ephesus where John had lived and wrought. They do present a variety of churches, not necessarily all types, and by no means a chart of seven dispensations of Christian history.

JFB: Revelation (Pendahuluan Kitab)

AUTHENTICITY.--The author calls himself John (Rev 1:1, Rev 1:4, Rev 1:9; Rev 2:8). JUSTIN MARTYR [Dialogue with Trypho, p. 308] (A.D. 139-161) quotes from the Apocalypse, as John the apostle's work, the prophecy of the millennium of the saints, to be followed by the general resurrection and judgment. This testimony of JUSTIN is referred to also by EUSEBIUS [Ecclesiastical History, 4.18]. JUSTIN MARTYR, in the early part of the second century, held his controversy with TRYPHO, a learned Jew, at Ephesus, where John had been living thirty or thirty-five years before: he says that "the Revelation had been given to John, one of the twelve apostles of Christ." MELITO, bishop of Sardis (about A.D. 171), one of the seven churches addressed, a successor, therefore, of one of the seven angels, is said by EUSEBIUS [Ecclesiastical History, 4.26] to have written treatises on the Apocalypse of John. The testimony of the bishop of Sardis is the more impartial, as Sardis is one of the churches severely reproved (Rev 3:1). So also THEOPHILUS OF ANTIOCH (about A.D. 180), according to EUSEBIUS [Ecclesiastical History, 4.26], quoted testimonies from the Apocalypse of John. EUSEBIUS says the same of Apollonius, who lived in Asia Minor in the end of the second century. IRENÆUS (about A.D. 180), a hearer of POLYCARP, the disciple of John, and supposed by ARCHBISHOP USHER to be the angel of the Church of Smyrna, is most decided again and again in quoting the Apocalypse as the work of the apostle John [Against Heresies, 4.20.11; 4.21.3; 4.30.4; 5.36.1; 5.30.3; 5.35.2]. In [5.30.1], alluding to the mystical number of the beast, six hundred sixty-six (Rev 13:18), found in all old copies, he says, "We do not hazard a confident theory as to the name of Antichrist; for if it had been necessary that his name should be proclaimed openly at the present time, it would have been declared by him who saw the apocalyptic vision; for it was seen at no long time back, but almost in our generation, towards the end of Domitian's reign." In his work Against Heresies, published ten years after Polycarp's martyrdom, he quotes the Apocalypse twenty times, and makes long extracts from it, as inspired Scripture. These testimonies of persons contemporary with John's immediate successors, and more or less connected with the region of the seven churches to which Revelation is addressed, are most convincing. TERTULLIAN, of North Africa (about A.D. 220), [Against Marcion, 3.14], quotes the apostle John's descriptions in the Apocalypse of the sword proceeding out of the Lord's mouth (Rev 19:15), and of the heavenly city (Rev. 21:1-27). Compare On the Resurrection of the Flesh [27]; A Treatise on the Soul, [8, 9, &c.]; The Prescription Against Heretics, [33]. The MURATORI fragment of the canon (about A.D. 200) refers to John the apostle writing to the seven churches. HIPPOLYTUS, bishop of Ostia, near Rome (about A.D. 240) [On Antichrist, p. 67], quotes Rev. 17:1-18, as the writing of John the apostle. Among HIPPOLYTUS' works, there is specified in the catalogue on his statue, a treatise "on the Apocalypse and Gospel according to John." CLEMENT OF ALEXANDRIA (about A.D. 200) [Miscellanies, 6.13], alludes to the twenty-four seats on which the elders sit as mentioned by John in the Apocalypse (Rev 4:5); also, [Who Is the Rich Man Who Shall Be Saved? 42], he mentions John's return from Patmos to Ephesus on the death of the Roman tyrant. ORIGEN (about A.D. 233), [Commentary on Matthew, in EUSEBIUS Ecclesiastical History, 6.25], mentions John as the author of the Apocalypse, without expressing any doubts as to its authenticity; also, in Commentary on Matthew, [16.6], he quotes Rev 1:9, and says, "John seems to have beheld the Apocalypse in the island of Patmos." VICTORINUS, bishop of Pettau in Pannonia, who suffered martyrdom under Diocletian in A.D. 303, wrote the earliest extant commentary on the Apocalypse. Though the Old Syriac Peschito version does not contain the Apocalypse, yet EPHREM THE SYRIAN (about A.D. 378) frequently quotes the Apocalypse as canonical, and ascribes it to John.

Its canonicity and inspiration (according to a scholium of ANDREAS OF CAPPADOCIA) are attested by PAPIAS, a hearer of John, and associate of POLYCARP. PAPIAS was bishop of Hierapolis, near Laodicea, one of the seven churches. WORDSWORTH conjectures that a feeling of shame, on account of the rebukes of Laodicea in Revelation, may have operated on the Council of Laodicea, so as to omit Revelation from its list of books to be read publicly (?). The Epistle of the churches of Lyons and Vienne to the churches of Asia and Phrygia (in EUSEBIUS, [Ecclesiastical History, 5.1-3]), in the persecution under Marcus Aurelius (A.D. 77) quotes Rev 1:5; Rev 3:14; Rev 14:4; Rev 22:11, as Scripture. CYPRIAN (about A.D. 250) also, in Epistle 13, quotes Rev 2:5 as Scripture; and in Epistle 25 he quotes Rev 3:21, as of the same authority as the Gospel. (For other instances, see ALFORD'S Prolegomena, from whom mainly this summary of evidence has been derived). ATHANASIUS, in his Festival Epistle, enumerates the Apocalypse among the canonical Scriptures, to which none must add, and from which none must take away. JEROME [Epistle to Paulinus] includes in the canon the Apocalypse, adding, "It has as many mysteries as words. All praise falls short of its merits. In each of its words lie hid manifold senses." Thus an unbroken chain of testimony down from the apostolic period confirms its canonicity and authenticity.

The ALOGI [EPIPHANIUS, Heresies, 51] and CAIUS the Roman presbyter [EUSEBIUS, Ecclesiastical History, 3.28], towards the end of the second and beginning of the third century, rejected John's Apocalypse on mere captious grounds. CAIUS, according to JEROME [On Illustrious Men], about A.D. 210, attributed it to Cerinthus, on the ground of its supporting the millennial reign on earth. DIONYSIUS OF ALEXANDRIA mentions many before his time who rejected it because of its obscurity and because it seemed to support Cerinthus' dogma of an earthly and carnal kingdom; whence they attributed it to Cerinthus. This DIONYSIUS, scholar of ORIGEN, and bishop of Alexandria (A.D. 247), admits its inspiration (in EUSEBIUS [Ecclesiastical History, 7.10]), but attributes it to some John distinct from John the apostle, on the ground of its difference of style and character, as compared with John's Gospel and Epistle, as also because the name John is several times mentioned in the Apocalypse, which is always kept back in both the Gospel and Epistle; moreover, neither does the Epistle make any allusion to the Apocalypse, nor the Apocalypse to the Epistle; and the style is not pure Greek, but abounds in barbarisms and solecisms. EUSEBIUS wavers in opinion [Ecclesiastical History, 24.39] as to whether it is, or is not, to be ranked among the undoubtedly canonical Scriptures. His antipathy to the millennial doctrine would give an unconscious bias to his judgment on the Apocalypse. CYRIL OF JERUSALEM (A.D. 386), [Catechetical Lectures, 4.35,36], omits the Apocalypse in enumerating the New Testament Scriptures to be read privately as well as publicly. "Whatever is not read in the churches, that do not even read by thyself; the apostles and ancient bishops of the Church who transmitted them to us were far wiser than thou art." Hence, we see that, in his day, the Apocalypse was not read in the churches. Yet in Catechetical Lectures, 1.4 he quotes Rev 2:7, Rev 2:17; and in Catechetical Lectures, 1; 15.13 he draws the prophetical statement from Rev 17:11, that the king who is to humble the three kings (Dan 7:8, Dan 7:20) is the eighth king. In Catechetical Lectures, 15 and 27, he similarly quotes from Rev 12:3-4. ALFORD conjectures that CYRIL had at some time changed his opinion, and that these references to the Apocalypse were slips of memory whereby he retained phraseology which belonged to his former, not his subsequent views. The sixtieth canon (if genuine) of the Laodicean Council in the middle of the fourth century omits the Apocalypse from the canonical books. The Eastern Church in part doubted, the Western Church, after the fifth century, universally recognized, the Apocalypse. CYRIL OF ALEXANDRIA [On Worship, 146], though implying the fact of some doubting its genuineness, himself undoubtedly accepts it as the work of St. John. ANDREAS OF CÆSAREA, in Cappadocia, recognized as genuine and canonical, and wrote the first entire and connected commentary on, the Apocalypse. The sources of doubt seem to have been, (1) the antagonism of many to the millennium, which is set forth in it; (2) its obscurity and symbolism having caused it not to be read in the churches, or to be taught to the young. But the most primitive tradition is unequivocal in its favor. In a word, the objective evidence is decidedly for it; the only arguments against it seem to have been subjective.

The personal notices of John in the Apocalypse occur Rev 1:1, Rev 1:4, Rev 1:9; Rev 22:8. Moreover, the writer's addresses to the churches of Proconsular Asia (Rev 2:1) accord with the concurrent tradition, that after John's return from his exile in Patmos, at the death of Domitian, under Nerva, he resided for long, and died at last in Ephesus, in the time of Trajan [EUSEBIUS, Ecclesiastical History, 3.20,23]. If the Apocalypse were not the inspired work of John, purporting as it does to be an address from their superior to the seven churches of Proconsular Asia, it would have assuredly been rejected in that region; whereas the earliest testimonies in those churches are all in its favor. One person alone was entitled to use language of authority such as is addressed to the seven angels of the churches--namely, John, as the last surviving apostle and superintendent of all the churches. Also, it accords with John's manner to assert the accuracy of his testimony both at the beginning and end of his book (compare Rev 1:2-3, and Rev 22:8, with Joh 1:14; Joh 21:24; 1Jo 1:1-2). Again, it accords with the view of the writer being an inspired apostle that he addresses the angels or presidents of the several churches in the tone of a superior addressing inferiors. Also, he commends the Church of Ephesus for trying and convicting "them which say they are apostles, and are not," by which he implies his own undoubted claim to apostolic inspiration (Rev 2:2), as declaring in the seven epistles Christ's will revealed through him.

As to the difference of style, as compared with the Gospel and Epistle, the difference of subject in part accounts for it, the visions of the seer, transported as he was above the region of sense, appropriately taking a form of expression abrupt, and unbound by the grammatical laws which governed his writings of a calmer and more deliberate character. Moreover, as being a Galilean Hebrew, John, in writing a Revelation akin to the Old Testament prophecies, naturally reverted to their Hebraistic style. ALFORD notices, among the features of resemblance between the styles of the Apocalypse and John's Gospel and Epistle: (1) the characteristic appellation of our Lord, peculiar to John exclusively, "the Word of God" (Rev 19:13; compare Joh 1:1; 1Jo 1:1). (2) the phrase, "he that overcometh" (Rev 2:7, Rev 2:11, Rev 2:17; Rev 3:5, Rev 3:12, Rev 3:21; Rev 12:11; Rev 15:2; Rev 17:14; Rev 21:7; compare Joh 16:33 1Jo 2:13-14; 1Jo 4:4; 1Jo 5:4-5). (3) The Greek term (alethinos) for "true," as opposed to that which is shadowy and unreal (Rev 3:7, Rev 3:14; Rev 6:10; Rev 15:3; Rev 16:7; Rev 19:2, Rev 19:9, Rev 19:11; Rev 21:5; Rev 22:6). This term, found only once in Luke (Luk 16:11), four times in Paul (1Th 1:9; Heb 8:2; Heb 9:24; Heb 10:22), is found nine times in John's Gospel (Joh 1:9; Joh 4:23, Joh 4:37; Joh 6:32; Joh 7:28; Joh 8:16; Joh 15:1 Joh 17:3; Joh 19:3, Joh 19:5), twice in John's First Epistle (1Jo 2:8; 1Jo 5:20), and ten times in Revelation (Rev 3:7, Rev 3:14; Rev 6:10; Rev 15:3; Rev 16:7; Rev 19:2, Rev 19:9, Rev 19:11; Rev 21:5 Rev 22:6). (4) The Greek diminutive for "Lamb" (arnion, literally, "lambkin") occurs twenty-nine times in the Apocalypse, and the only other place where it occurs is Joh 21:15. In John's writings alone is Christ called directly "the Lamb" (Joh 1:29, Joh 1:36). In 1Pe 1:19, He is called "as a lamb without blemish," in allusion to Isa 53:7. So the use of "witness," or "testimony" (Rev 1:2, Rev 1:9; Rev 6:9; Rev 11:7, &c.; compare Joh 1:7-8, Joh 1:15, Joh 1:19, Joh 1:32; 1Jo 1:2; 1Jo 4:14; 1Jo 5:6-11). "Keep the word," or "commandments" (Rev 3:8, Rev 3:10; Rev 12:17; compare Joh 8:51, Joh 8:55; Joh 14:15). The assertion of the same thing positively and negatively (Rev 2:2, Rev 2:6, Rev 2:8, Rev 2:13; Rev 3:8, Rev 3:17-18; compare Joh 1:3, Joh 1:6-7, Joh 1:20; 1Jo 2:27-28). Compare also 1Jo 2:20, 1Jo 2:27 with Rev 3:18, as to the spiritual anointing. The seeming solecisms of style are attributable to that,inspired elevation which is above mere grammatical rules, and are designed to arrest the reader's attention by the peculiarity of the phrase, so as to pause and search into some deep truth lying beneath. The vivid earnestness of the inspired writer, handling a subject so transcending all others, raises him above all servile adherence to ordinary rules, so that at times he abruptly passes from one grammatical construction to another, as he graphically sets the thing described before the eye of the reader. This is not due to ignorance of grammar, for he "has displayed a knowledge of grammatical rules in other much more difficult constructions" [WINER]. The connection of thought is more attended to than mere grammatical connection. Another consideration to be taken into account is that two-fifths of the whole being the recorded language of others, he moulds his style accordingly. Compare TREGELLES' Introduction to Revelation from Heathen Authorities.

TREGELLES well says [New Testament Historic Evidence], "There is no book of the New Testament for which we have such clear, ample, and numerous testimonies in the second century as we have in favor of the Apocalypse. The more closely the witnesses were connected with the apostle John (as was the case with IRENÆUS), the more explicit is their testimony. That doubts should prevail in after ages must have originated either in ignorance of the earlier testimony, or else from some supposed intuition of what an apostle ought to have written. The objections on the ground of internal style can weigh nothing against the actual evidence. It is in vain to argue, a priori, that John could not have written this book when we have the evidence of several competent witnesses that he did write it."

RELATION OF THE APOCALYPSE TO THE REST OF THE CANON.--GREGORY OF NYSSA [tom. 3, p. 601], calls Revelation "the last book of grace." It completes the volume of inspiration, so that we are to look for no further revelation till Christ Himself shall come. Appropriately the last book completing the canon was written by John, the last survivor of the apostles. The New Testament is composed of the historical books, the Gospels and Acts, the doctrinal Epistles, and the one prophetical book, Revelation. The same apostle wrote the last of the Gospels, and probably the last of the Epistles, and the only prophetical book of the New Testament. All the books of the New Testament had been written, and were read in the Church assemblies, some years before John's death. His life was providentially prolonged that he might give the final attestation to Scripture. About the year A.D. 100, the bishops of Asia (the angels of the seven churches) came to John at EPHESUS, bringing him copies of the three Gospels, Matthew, Mark, and Luke, and desired of him a statement of his apostolical judgment concerning them; whereupon he pronounced them authentic, genuine, and inspired, and at their request added his own Gospel to complete the fourfold aspect of the Gospel of Christ (compare MURATORI [Fragment on the Canon of Scripture]; EUSEBIUS [Ecclesiastical History, 3.24]; JEROME [Commentary on Matthew]; VICTORINUS on the Apocalypse; THEODORET [Ecclesiastical History, 39]). A Greek divine, quoted in ALLATIUS, calls Revelation "the seal of the whole Bible." The canon would be incomplete without Revelation. Scripture is a complete whole, its component books, written in a period ranging over one thousand five hundred years, being mutually connected. Unity of aim and spirit pervades the entire, so that the end is the necessary sequence of the middle, and the middle of the beginning. Genesis presents before us man and his bride in innocence and blessedness, followed by man's fall through Satan's subtlety, and man's consequent misery, his exclusion from Paradise and its tree of life and delightful rivers. Revelation presents, in reverse order, man first liable to sin and death, but afterwards made conqueror through the blood of the Lamb; the first Adam and Eve, represented by the second Adam, Christ, and the Church. His spotless bride, in Paradise, with free access to the tree of life and the crystal water of life that flows from the throne of God. As Genesis foretold the bruising of the serpent's head by the woman's seed (Gen 3:15), so Revelation declares the final accomplishment of that prediction (Rev. 19:1-20:15).

PLACE AND TIME OF WRITING.--The best authorities among the Fathers state that John was exiled under Domitian (IRENÆUS [Against Heresies, 5; 30]; CLEMENT OF ALEXANDRIA; EUSEBIUS [Ecclesiastical History, 3.20]). VICTORINUS says that he had to labor in the mines of Patmos. At Domitian's death, A.D. 95, he returned to Ephesus under the Emperor Nerva. Probably it was immediately after his return that he wrote, under divine inspiration, the account of the visions vouchsafed to him in Patmos (Rev 1:2, Rev 1:9). However, Rev 10:4 seems to imply that he wrote the visions immediately after seeing them. Patmos is one of the Sporades. Its circumference is about thirty miles. "It was fitting that when forbidden to go beyond certain bounds of the earth's lands, he was permitted to penetrate the secrets of heaven" [BEDE, Explanation of the Apocalypse on chap. 1]. The following arguments favor an earlier date, namely, under Nero: (1) EUSEBIUS [Demonstration of the Gospel] unites in the same sentence John's banishment with the stoning of James and the beheading of Paul, which were under Nero. (2) CLEMENT OF ALEXANDRIA'S'S story of the robber reclaimed by John, after he had pursued, and with difficulty overtaken him, accords better with John then being a younger man than under Domitian, when he was one hundred years old. Arethas, in the sixth century, applies the sixth seal to the destruction of Jerusalem (A.D. 70), adding that the Apocalypse was written before that event. So the Syriac version states he was banished by Nero the Cæsar. Laodicea was overthrown by an earthquake (A.D. 60) but was immediately rebuilt, so that its being called "rich and increased with goods" is not incompatible with this book having been written under the Neronian persecution (A.D. 64). But the possible allusions to it in Heb 10:37; compare Rev 1:4, Rev 1:8; Rev 4:8; Rev 22:12; Heb 11:10; compare Rev 21:14; Heb 12:22-23; compare Rev 14:1; Heb 8:1-2; compare Rev 11:19; Rev 15:5; Rev 21:3; Heb 4:12; compare Rev 1:16; Rev 2:12, Rev 2:16; Rev 19:13, Rev 19:15; Heb 4:9; compare Rev 20:1-15; also 1Pe 1:7, 1Pe 1:13; 1Pe 4:13, with Rev 1:1; 1Pe 2:9 with Rev 5:10; 2Ti 4:8, with Rev 2:26-27; Rev 3:21; Rev 11:18; Eph 6:12, with Rev 12:7-12; Phi 4:3, with Rev 3:5; Rev 13:8; Rev 17:8; Rev 20:12, Rev 20:15; Col 1:18, with Rev 1:5; 1Co 15:52, with Rev 10:7; Rev 11:15-18, make a date before the destruction of Laodicea possible. Cerinthus is stated to have died before John; as then he borrowed much in his Pseudo-Apocalypse from John's, it is likely the latter was at an earlier date than Domitian's reign. See TILLOCH'S Introduction to Apocalypse. But the Pauline benediction (Rev 1:4) implies it was written after Paul's death under Nero.

TO WHAT READERS ADDRESSED.--The inscription states that it is addressed to the seven churches of Asia, that is, Proconsular Asia. John's reason for fixing on the number seven (for there were more than seven churches in the region meant by "Asia," for instance, Magnesia and Tralles) was doubtless because seven is the sacred number implying totality and universality: so it is implied that John, through the medium of the seven churches, addresses in the Spirit the Church of all places and ages. The Church in its various states of spiritual life or deadness, in all ages and places, is represented by the seven churches, and is addressed with words of consolation or warning accordingly. Smyrna and Philadelphia alone of the seven are honored with unmixed praise, as faithful in tribulation and rich in good works. Heresies of a decided kind had by this time arisen in the churches of Asia, and the love of many had waxed cold, while others had advanced to greater zeal, and one had sealed his testimony with his blood.

OBJECT.--It begins with admonitory addresses to the seven churches from the divine Son of man, whom John saw in vision, after a brief introduction which sets forth the main subject of the book, namely, to "show unto His servants things which must shortly come to pass" (the first through third chapters). From the fourth chapter to the end is mainly prophecy, with practical exhortations and consolations, however, interspersed, similar to those addressed to the seven churches (the representatives of the universal Church of every age), and so connecting the body of the book with its beginning, which therefore forms its appropriate introduction. Three schools of interpreters exist: (1) The Preterists, who hold that almost the whole has been fulfilled. (2) The Historical Interpreters, who hold that it comprises the history of the Church from John's time to the end of the world, the seals being chronologically succeeded, by the trumpets and the trumpets by the vials. (3) The Futurists, who consider almost the whole as yet future, and to be fulfilled immediately before Christ's second coming. The first theory was not held by any of the earliest Fathers, and is only held now by Rationalists, who limit John's vision to things within his own horizon, pagan Rome's persecutions of Christians, and its consequently anticipated destruction. The Futurist school is open to this great objection: it would leave the Church of Christ unprovided with prophetical guidance or support under her fiery trials for 1700 or 1800 years. Now God has said, "Surely He will do nothing, but He revealeth His secrets unto His servants the prophets" (Amo 3:7). The Jews had a succession of prophets who guided them with the light of prophecy: what their prophets were to them, that the apocalyptic Scriptures have been, and are, to us.

ALFORD, following ISAAC WILLIAMS, draws attention to the parallel connection between the Apocalypse and Christ's discourse on the Mount of Olives, recorded in Mat. 24:4-28. The seals plainly bring us down to the second coming of Christ, just as the trumpets also do (compare Rev 6:12-17; Rev 8:1, &c.; Rev 11:15), and as the vials also do (Rev 16:17): all three run parallel, and end in the same point. Certain "catchwords" (as WORDSWORTH calls them) connect the three series of symbols together. They do not succeed one to the other in historical and chronological sequence, but move side by side, the subsequent series filling up in detail the same picture which the preceding series had drawn in outline. So VICTORINUS (on Rev 7:2), the earliest commentator on the Apocalypse, says, "The order of the things said is not to be regarded, since often the Holy Spirit, when He has run to the end of the last time, again returns to the same times, and supplies what He has less fully expressed." And PRIMASIUS [Commentary on the Apocalypse], "In the trumpets he gives a description by a pleasing repetition, as is his custom."

At the very beginning, John hastens, by anticipation (as was the tendency of all the prophets), to the grand consummation. Rev 1:7, "Behold, He cometh with clouds," &c. Rev 1:8, Rev 1:17, "I am the beginning and the ending . . . the first and the last." So the seven epistles exhibit the same anticipation of the end. Rev 3:12, "Him that overcometh, I will write upon Him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven"; compare at the close, Rev 21:2. So also Rev 2:28, "I will give him the morning star"; compare at the close, Rev 22:16, "I am the bright and morning star."

Again, the earthquake that ensues on the opening of the sixth seal is one of the catchwords, that is, a link connecting chronologically this sixth seal with the sixth trumpet (Rev 9:13; Rev 11:13): compare also the seventh vial, Rev 16:17-18. The concomitants of the opening of the sixth seal, it is plain, in no full and exhaustive sense apply to any event, save the terrors which shall overwhelm the ungodly just before the coming of the Judge.

Again, the beast out of the bottomless pit (Rev 11:7), between the sixth and seventh trumpets, connects this series with the section, twelfth through fourteenth chapters, concerning the Church and her adversaries.

Again, the sealing of the 144,000 under the sixth seal connects this seal with the section, the twelfth through fourteenth chapters.

Again, the loosing of the four winds by the four angels standing on the four corners of the earth, under the sixth seal, answers to the loosing of the four angels at the Euphrates, under the sixth trumpet.

Moreover, links occur in the Apocalypse connecting it with the Old Testament. For instance, the "mouth speaking great things" (Dan 7:8 Rev 13:5), connects the beast that blasphemes against God, and makes war against the saints, with the little horn (Dan 7:21; Rev 13:6-7), or at last king, who, arising after the ten kings, shall speak against the Most High, and wear out the saints (Dan 7:25); also, compare the "forty-two months" (Rev 13:5), or "a thousand two hundred and threescore days" (Rev 12:6), with the "time, times, and the dividing of time," of Dan 7:25. Moreover, the "forty-two months," Rev 11:2, answering to Rev 12:6; Rev 13:5, link together the period under the sixth trumpet to the section, Rev. 12:1-14:20.

AUBERLEN observes, "The history of salvation is mysteriously governed by holy numbers. They are the scaffolding of the organic edifice. They are not merely outward indications of time, but indications of nature and essence. Not only nature, but history, is based in numbers. Scripture and antiquity put numbers as the fundamental forms of things, where we put ideas." As number is the regulator of the relations and proportions of the natural world, so does it enter most frequently into the revelations of the Apocalypse, which sets forth the harmonies of the supernatural, the immediately Divine. Thus the most supernatural revelation leads us the farthest into the natural, as was to be expected, seeing the God of nature and of revelation is one. Seven is the number for perfection (compare Rev 1:4; Rev 4:5, the seven Spirits before the throne; also, Rev 5:6, the Lamb's seven horns and seven eyes). Thus the seven churches represent the Church catholic in its totality. The seven seals (Rev 5:1), the seven trumpets (Rev 8:2), and the seven vials (Rev 17:1), are severally a complete series each in itself, fulfilling perfectly the divine course of judgments. Three and a half implies a number opposed to the divine (seven), but broken in itself, and which, in the moment of its highest triumph, is overwhelmed by judgment and utter ruin. Four is the number of the world's extension; seven is the number of God's revelation in the world. In the four beasts of Daniel (Dan 7:3) there is a recognition of some power above them, at the same time that there is a mimicry of the four cherubs of Ezekiel (Eze 10:9), the heavenly symbols of all creation in its due subjection to God (Rev 4:6-8). So the four corners of the earth, the four winds, the four angels loosed from the Euphrates, and Jerusalem lying "foursquare" (Rev 21:16), represent world-wide extension. The sevenfoldness of the Spirits on the part of God corresponds with the fourfold cherubim on the part of the created. John, seeing more deeply into the essentially God-opposed character of the world, presents to us, not the four beasts of Daniel, but the seven heads of the beast, whereby it arrogates to itself the sevenfold perfection of the Spirits of God; at the same time that, with characteristic self-contradiction, it has ten horns, the number peculiar to the world power. Its unjust usurpation of the sacred number seven is marked by the addition of an eighth to the seven heads, and also by the beast's own number, six hundred sixty-six, which in units, tens, and hundreds, verges upon, but falls short of, seven. The judgments on the world are complete in six: after the sixth seal and the sixth trumpet, there is a pause. When seven comes, there comes "the kingdom of our Lord and His Christ." Six is the number of the world given to judgment. Moreover, six is half of twelve, as three and a half is the half of seven. Twelve is the number of the Church: compare the twelve tribes of Israel, the twelve stars on the woman's head (Rev 12:1), the twelve gates of new Jerusalem (Rev 21:12, Rev 21:21). Six thus symbolizes the world broken, and without solid foundation. Twice twelve is the number of the heavenly elders; twelve times twelve thousand the number of the sealed elect (Rev 7:4): the tree of life yields twelve manner of fruits. Doubtless, besides this symbolic force, there is a special chronological meaning in the numbers; but as yet, though a commanded subject of investigation, they have received no solution which we can be sure is the true one. They are intended to stimulate reverent inquiry, not to gratify idle speculative curiosity; and when the event shall have been fulfilled, they will show the divine wisdom of God, who ordered all things in minutely harmonious relations, and left neither the times nor the ways haphazard.

The arguments for the year-day theory are as follows: Dan 9:24, "Seventy weeks are determined upon," where the Hebrew may be seventy sevens; but MEDE observes, the Hebrew word means always seven of days, and never seven of years (Lev 12:5; Deu 16:9-10, Deu 16:16). Again, the number of years' wandering of the Israelites was made to correspond to the number of days in which the spies searched the land, namely, forty: compare "each day for a year," Num 14:33-34. So in Eze 4:5-6, "I have laid up on thee the years of their iniquity, according to the number of the days, three hundred and ninety days . . . forty days: I have appointed thee each day for a year." John, in Revelation itself, uses days in a sense which can hardly be literal. Rev 2:10, "Ye shall have tribulation ten days": the persecution of ten years recorded by EUSEBIUS seems to correspond to it. In the year-day theory there is still quite enough of obscurity to exercise the patience and probation of faith, for we cannot say precisely when the 1260 years begin: so that this theory is quite compatible with Christ's words, "Of that day and hour knoweth no man" [Mat 24:36; Mar 13:32]. However, it is a difficulty in this theory that "a thousand years," in Rev 20:6-7, can hardly mean one thousand by three hundred sixty days, that is, three hundred sixty thousand years. The first resurrection there must be literal, even as Rev 20:5 must be taken literally, "the rest of the dead lived not again until the thousand years were finished" (Rev 20:5). To interpret the former spiritually would entail the need of interpreting the latter so, which would be most improbable; for it would imply that "the rest of the (spiritually) dead lived not (spiritually)" until the end of the thousand years, and then that they did come spiritually to life. 1Co 15:23, "they that are Christ's at His coming," confirms the literal view.

JFB: Revelation (Garis Besar)

• TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH" (Compare at the close, Rev 22:20, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND. (Rev. 1:1-20)
• EPISTLES TO EPHESUS, SMYRNA, PERGAMOS, THYATIRA. (Rev. 2:1-29)
• THE EPISTLES TO SARDIS, PHILADELPHIA, AND LAODICEA. (Rev. 3:1-22)
• VISION OF GOD'S THRONE IN HEAVEN; THE FOUR AND TWENTY ELDERS; THE FOUR LIVING CREATURES. (Rev 4:1-11)
• THE BOOK WITH SEVEN SEALS: NONE WORTHY TO OPEN IT BUT THE LAMB: HE TAKES IT AMIDST THE PRAISES OF THE REDEEMED, AND OF THE WHOLE HEAVENLY HOST. (Rev 5:1-14)
• THE OPENING OF THE FIRST SIX OF THE SEVEN SEALS. (Rev. 6:1-17)
• SEALING OF THE ELECT OF ISRAEL. THE COUNTLESS MULTITUDE OF THE GENTILE ELECT. (Rev. 7:1-17)
• SEVENTH SEAL. PREPARATION FOR THE SEVEN TRUMPETS. THE FIRST FOUR AND THE CONSEQUENT PLAGUES. (Rev 8:1-13)
• THE FIFTH TRUMPET: THE FALLEN STAR OPENS THE ABYSS WHENCE ISSUE LOCUSTS. THE SIXTH TRUMPET. FOUR ANGELS AT THE EUPHRATES LOOSED. (Rev. 9:1-21) The last three trumpets of the seven are called, from Rev 8:13, the woe-trumpets.
• VISION OF THE LITTLE BOOK. (Rev 10:1-11)
• MEASUREMENT OF THE TEMPLE. THE TWO WITNESSES' TESTIMONY: THEIR DEATH, RESURRECTION, AND ASCENSION: THE EARTHQUAKE: THE THIRD WOE: THE SEVENTH TRUMPET USHERS IN CHRIST'S KINGDOM. THANKSGIVING OF THE TWENTY-FOUR ELDERS. (Rev. 11:1-19)
• VISION OF THE WOMAN, HER CHILD, AND THE PERSECUTING DRAGON. (Rev. 12:1-17) This episode (Rev. 12:1-15:8) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, Rev 11:7-10, and the triumph of the faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the description in detail of the judgment on the beast, &c., summarily noticed in Rev 11:13, Rev 11:18. The beast in Rev 12:3, &c., is shown not to be alone, but to be the instrument in the hand of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh chapter being the period also in which the events of the twelfth and thirteenth chapters take place, namely, 1260 days (Rev 12:6, Rev 12:14; Rev 13:5; compare Rev 11:2-3).
• VISION OF THE BEAST THAT CAME OUT OF THE SEA: THE SECOND BEAST, OUT OF THE EARTH, EXERCISING THE POWER OF THE FIRST BEAST, AND CAUSING THE EARTH TO WORSHIP HIM. (Rev. 13:1-18)
• THE LAMB SEEN ON ZION WITH THE 144,000. THEIR SONG. THE GOSPEL PROCLAIMED BEFORE THE END BY ONE ANGEL: THE FALL OF BABYLON, BY ANOTHER: THE DOOM OF THE BEAST WORSHIPPERS, BY A THIRD. THE BLESSEDNESS OF THE DEAD IN THE LORD. THE HARVEST. THE VINTAGE. (Rev. 14:1-20)
• THE LAST SEVEN VIALS OF PLAGUES: SONG OF THE VICTORS OVER THE BEAST. (Rev 15:1-8)
• THE SEVEN VIALS AND THE CONSEQUENT PLAGUES. (Rev. 16:1-21)
• THE HARLOT BABYLON'S GAUD: THE BEAST ON WHICH SHE RIDES, HAVING SEVEN HEADS AND TEN HORNS, SHALL BE THE INSTRUMENT OF JUDGMENT ON HER. (Rev. 17:1-18)
• BABYLON'S FALL: GOD'S PEOPLE CALLED OUT OF HER: THE KINGS AND MERCHANTS OF THE EARTH MOURN, WHILE THE SAINTS REJOICE AT HER FALL. (Rev. 18:1-24)
• THE CHURCH'S THANKSGIVING IN HEAVEN FOR THE JUDGMENT ON THE HARLOT. THE MARRIAGE OF THE LAMB: THE SUPPER: THE BRIDE'S PREPARATION: JOHN IS FORBIDDEN TO WORSHIP THE ANGEL: THE LORD AND HIS HOSTS COME FORTH FOR WAR: THE BEAST AND THE FALSE PROPHET CAST INTO THE LAKE OF FIRE: THE KINGS AND THEIR FOLLOWERS SLAIN BY THE SWORD OUT OF CHRIST'S MOUTH. (Rev. 19:1-21) As in the case of the opening of the prophecy, Rev 4:8; Rev 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Rev. 18:1-24), there is a song of praise in heaven to God: compare Rev 7:10, &c., toward the close of the seals, and Rev 11:15-18, at the close of the trumpets: Rev 15:3, at the saints' victory over the beast.
• SATAN BOUND, AND THE FIRST-RISEN SAINTS REIGN WITH CHRIST, A THOUSAND YEARS; SATAN LOOSED, GATHERS THE NATIONS, GOG AND MAGOG, ROUND THE CAMP OF THE SAINTS, AND IS FINALLY CONSIGNED TO THE LAKE OF FIRE; THE GENERAL RESURRECTION AND LAST JUDGMENT. (Rev 20:1-15) The destruction of his representatives, the beast and the false prophet, to whom he had given his power, throne, and authority, is followed by the binding of Satan himself for a thousand years.
• THE NEW HEAVEN AND EARTH: NEW JERUSALEM OUT OF HEAVEN. (Rev. 21:1-27)
• THE RIVER OF LIFE: THE TREE OF LIFE: THE OTHER BLESSEDNESSES OF THE REDEEMED. JOHN FORBIDDEN TO WORSHIP THE ANGEL. NEARNESS OF CHRIST'S COMING TO FIX MAN'S ETERNAL STATE. TESTIMONY OF JESUS, HIS SPIRIT, AND THE BRIDE, ANY ADDITION TO WHICH, OR SUBTRACTION FROM WHICH, SHALL BE ETERNALLY PUNISHED. CLOSING BENEDICTION. (Rev. 22:1-21)

TSK: Revelation (Pendahuluan Kitab)

The obscurity of this prophecy, which has been urged against its genuineness, necessarily results from the highly figurative and symbolical language in which it is delivered, and is, in fact, a strong internal proof of its authenticity and divine original. " For it is a part of this prophecy," as Sir Isaac Newton justly remarks, " that it should not be understood before the last age of the world; and therefore it makes for the credit of the prophecy that it is not yet understood. The folly of interpreters has been to foretell times and things by this prophecy, as if God designed to make them prophets. By this rashness they have not only exposed themselves, but brought the prophecy also into contempt. The design of God was much otherwise. He gave this, and the prophecies of the Old Testament, not to gratify men’s curiosities by enabling them to foreknow things, but that, after that they were fulfilled, they might be interpreted by the event; and his own providence, not the interpreter’s, be then manifested thereby to the world. For the event of things, predicted many ages before, will then be a convincing argument that the world is governed by Providence. For, as the few and obscure prophecies concerning Christ’s first coming were for setting up the Christian religion, which all nations have since corrupted, so the many and clear prophecies concerning the things to be done at Christ’s second coming, are not only for predicting, but also for effecting a recovery and re-establishment of the long-lost truth, and setting up a kingdom wherein dwells righteousness. The event will prove the Apocalypse; and this prophecy, thus proved and understood, will open the old prophets; and all together will make known the true religion, and establish it. There is already so much of the prophecy fulfilled, that as many as will take pains in this study may see sufficient instances of God’s promise; but then, the signal revolutions predicted by all the holy prophets, will at once both turn men’s eyes upon considering the predictions, and plainly interpret them. Till then we must content ourselves with interpreting what hath already been fulfilled." And, as Mr. Weston observes, " if we were in possession of a complete and particular history of Asia, not only of great events, without person or place, names or dates, but of the exactest biography, geography, topography, and chronology, we might, perhaps, still be able to explain and appropriate more circumstances recorded in the Revelation, under the emperors of the East and the West, and in Arabia, Persia, Tartary, and Asia, the seat of the most important revolutions with which the history of Christianity has ever been interwoven and closely connected." History is the great interpreter of prophecy. " Prophecy is, as I may say," observes Bp. Newton, " history anticipated and contracted; history is prophecy accomplished and dilated; and the prophecies of Scripture contain the fate of the most considerable nations, and the substance of the most memorable transactions in the world, from the earliest to the latest times. Daniel and St. John, with regard to those latter times, are more copious and particular than the other prophets. They exhibit a series and succession of the most important events from the first of the four great empires to the consummation of all things. Their prophecies may really be said to be a summary of the history of the world; and the history of the world is the best comment upon their prophecies....and the more you know of ancient and modern times, and the farther you search into the truth of history, the more you will be satisfied of the truth of prophecy." The Revelation was designed to supply the place of that continued succession of prophets, which demonstrated the continued providence of God to the patriarchal and Jewish churches. " The majority of commentators on the Apocalypse," says Mr. Townsend, " generally acted on these principles of interpretation. They discover in this Book certain predictions of events which were fulfilled soon after they were announced; they trace in the history of later years various coincidences, which so fully agree with the various parts of the Apocalypse, that they are justly entitled to consider them as the fulfilment of its prophecies; and, by thus tracing the one God of revelation through the clouds of the dark ages, through the storms of revolutions and wars, through the mighty convulsions which at various periods have agitated the world, their interpretations, even when they are most contradictory, when they venture to speculate concerning the future, are founded on so much undoubted truth that they have materially confirmed the wavering faith of thousands. Clouds and darkness must cover the brightness of the throne of God, till it shall please him to enable us to bear the brighter beams of his glory. In the mean time, we trace his footsteps in the sea of the Gentile world, his path in the mighty waters of the ambitions and clashing passions of man. We rejoice to anticipate the day when the bondage of Rome, which would perpetuate the intellectual and spiritual slavery of man, shall be overthrown, and day-spring of united knowledge and holiness bless the world."

TSK: Revelation 16 (Pendahuluan Pasal)

Overview

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

Poole: Revelation 16 (Pendahuluan Pasal)

CHAPTER 16

MHCC: Revelation (Pendahuluan Kitab)

The Book of the Revelation of St. John consists of two principal divisions. 1. Relates to " the things which are," that is, the then present state of the church, and contains the epistle of John to the seven churches, and his account of the appearance of the Lord Jesus, and his direction to the apostle to write what he beheld, Rev 1:9-20. Also the addresses or epistles to seven churches of Asia. These, doubtless, had reference to the state of the respective churches, as they then existed, but contain excellent precepts and exhortations, commendations and reproofs, promises and threatenings, suitable to instruct the Christian church at all times. 2. Contains a prophecy of " the things which shall be hereafter," and describes the future state of the church, from the time when the apostle beheld the visions here recorded. It is intended for our spiritual improvement; to warn the careless sinner, point out the way of salvation to the awakened inquirer, build up the weak believer, comfort the afflicted and tempted Christian, and, we may especially add, to strengthen the martyr of Christ, under the cruel persecutions and sufferings inflicted by Satan and his followers.

MHCC: Revelation 16 (Pendahuluan Pasal)

(Rev 16:1-7) The first vial is poured out on the earth, the second on the sea, the third on the rivers and fountains.

(Rev 16:8-11) The fourth on the sun, the fifth on the seat of the beast.

(Rev 16:12-16) The sixth on the great river Euphrates.

(Rev 16:17-21) And the seventh on the air, when shall follow the destruction of all antichristian enemies.

Matthew Henry: Revelation (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Revelation of St. John the Divine

It ought to be no prejudice to the credit and authority of this book that it has been rejected by men of corrupt minds, such as Cerdon and Marcion, and doubted of by men of a better character; for this has been the lot of other parts of holy writ, and of the divine Author of the scripture himself. The image and superscription of this book are truly sacred and divine, and the matter of it agreeable with other prophetical books, particularly Ezekiel and Daniel; the church of God has generally received it, and found good counsel and great comfort in it. From the beginning, the church of God has been blessed with prophecy. That glorious prediction of breaking the serpent's head was the stay and support of the patriarchal age; and the many prophecies there were concerning the Messiah to come were the gospel of the Old Testament. Christ himself prophesied of the destruction of Jerusalem; and, about the time in which that was accomplished, he entrusted the apostle John with this book of revelation, to deliver it to the church as a prediction of the most important events that should happen to it to the end of time, for the support of the faith of his people and the direction of their hope. It is called the Revelation, because God therein discovers those things which could never have been sifted out by the reasonings of human understanding, those deep things of God which no man knows, but the Spirit of God, and those to whom he reveals them.

Matthew Henry: Revelation 16 (Pendahuluan Pasal)

In this chapter we have an account of the pouring forth of these vials that were filled with the wrath of God. They were poured out upon the whole antichristian empire, and on every thing appertaining to it. I. Upon the earth (Rev 16:2). II. Upon the sea (Rev 16:3). III. Upon the rivers and fountains of water (Rev 16:4). Here the heavenly hosts proclaim and applaud the righteousness of the judgments of God. IV. The fourth vial was poured out on the sun (Rev 16:8). V. The fifth on the seat of the beast. VI. The sixth on the river Euphrates. VII. The seventh in the air, upon which the cities of the nations fell, and great Babylon came in remembrance before God.

Barclay: Revelation (Pendahuluan Kitab)

INTRODUCTION TO THE REVELATION OF JOHN

The Strange Book

When a student of the New Testament embarks upon the study of the Revelation he feels himself projected into a different world. Here is something quite unlike the rest of the New Testament. Not only is the Revelation different; it is also notoriously difficult for a modern mind to understand. The result is that it has sometimes been abandoned as quite unintelligible and it has sometimes become the playground of religious eccentrics, who use it to map out celestial time-tables of what is to come or find in it evidence for their own eccentricities. One despairing commentator said that there are as many riddles in the Revelation as there are words, and another that the study of the Revelation either finds or leaves a man mad.

Luther would have denied the Revelation a place in the New Testament. Along with James, Jude, Second Peter and Hebrews he relegated it to a separate list at the end of his New Testament. He declared that in it there are only images and visions such as are found nowhere else in the Bible. He complained that, notwithstanding the obscurity of his writing, the writer had the boldness to add threats and promises for those who kept or disobeyed his words, unintelligible though they were. In it, said Luther, Christ is neither taught nor acknowledged; and the inspiration of the Holy Spirit is not perceptible in it. Zwingli is equally hostile to the Revelation. "With the Apocalypse," he writes, "we have no concern, for it is not a biblical book.... The Apocalypse has no savour of the mouth or the mind of John. I can, if I so will, reject its testimonies." Most voices have stressed the unintelligibility of the Revelation and not a few have questioned its right to a place in the New Testament.

On the other hand there are those in every generation who have loved this book. T. S. Kepler quotes the verdict of Philip Carrington and makes it his own: "In the case of the Revelation we are dealing with an artist greater than Stevenson or Coleridge or Bach. St. John has a better sense of the right word than Stevenson; he has a greater command of unearthly supernatural loveliness than Coleridge; he has a richer sense of melody and rhythm and composition than Bach.... It is the only masterpiece of pure art in the New Testament.... Its fullness and richness and harmonic variety place it far above Greek tragedy."

We shall no doubt find this book difficult and bewildering; but doubtless, too, we shall find it infinitely worthwhile to wrestle with it until it gives us its blessing and opens its riches to us.

Apocalyptic Literature

In any study of the Revelation we must begin by remembering the basic fact that although unique in the New Testament, it is nonetheless representative of a kind of literature which was the commonest of all between the Old and the New Testaments. The Revelation is commonly called the Apocalypse, being in Greek Apokalupsis. Between the Old and the New Testaments there grew up a great mass of what is called Apocalyptic literature, the product of an indestructible Jewish hope.

The Jews could not forget that they were the chosen people of God. To them that involved the certainty that some day they would arrive at world supremacy. In their early history they looked forward to the coming of a king of Davidline who would unite the nation and lead them to greatness. There was to come forth a shoot from the stump of Jesse (Isa_11:1 , Isa_11:10 ). God would raise up a righteous branch for David (Jer_23:5 ). Some day the people would serve David their king (Jer_30:9 ). David would be their shepherd and their king (Eze_34:23 ; Eze_37:24 ). The booth of David would be repaired (Amo_9:11 ); out of Bethlehem there would come a ruler who would be great to the ends of the earth (Mic_5:2-4 ).

But the whole history of Israel gave the lie to these hopes. After the death of Solomon, the kingdom, small enough to begin with, split into two under Rehoboam and Jeroboam and so lost its unity. The northern kingdom, with its capital at Samaria, vanished in the last quarter of the eighth century B.C. before the assault of the Assyrians, never again reappeared in history and is now the lost ten tribes. The southern kingdom, with its capital at Jerusalem, was reduced to slavery and exile by the Babylonians in the early part of the sixth century B.C. It was later the subject state of the Persians, the Greeks and the Romans. History for the Jews was a catalogue of disasters from which it became clear that no human deliverer could rescue them.

The Two Ages

Jewish thought stubbornly held to the conviction of the chosenness of the Jews but had to adjust itself to the facts of history. It did so by working out a scheme of history. The Jews divided all time into two ages. There was this present age, which is wholly bad and beyond redemption. For it there can be nothing but total destruction. The Jews, therefore, waited for the end of things as they are. There was the age which is to come which was to be wholly good, the golden age of God in which would be peace, prosperity and righteousness and Godchosen people would at last be vindicated and receive the place that was theirs by right.

How was this present age to become the age which is to come? The Jews believed that the change could never be brought about by human agency and, therefore, looked for the direct intervention of God. He would come striding on to the stage of history to blast this present world out of existence and bring in his golden time. The day of the coming of God was called The Day of the Lord and was to be a terrible time of terror and destruction and judgment which would be the birthpangs of the new age.

All apocalyptic literature deals with these events, the sin of the present age, the terrors of the time between, and the blessings of the time to come. It is entirely composed of dreams and visions of the end. That means that all apocalyptic literature is necessarily cryptic. It is continually attempting to describe the indescribable, to say the unsayable, to paint the unpaintable.

This is further complicated by another fact. It was only natural that these apocalyptic visions should flame the more brightly in the minds of men living under tyranny and oppression. The more some alien power held them down, the more they dreamed of the destruction of that power and of their own vindication. But it would only have worsened the situation, if the oppressing power could have understood these dreams. Such writings would have seemed the works of rebellious revolutionaries. Such books, therefore, were frequently written in code, deliberately couched in language which was unintelligible to the outsider; and there are many cases in which they must remain unintelligible because the key to the code no longer exists. But the more we know about the historical background of such books, the better we can interpret them.

The Revelation

All this is the precise picture of our Revelation. There are any number of Jewish Apocalypses--Enoch, The Sibylline Oracles, The Testaments of the Twelve Patriarchs, The Ascension of Isaiah, The Assumption of Moses, The Apocalypse of Baruch, Fourth Ezra. Our Revelation is a Christian Apocalypse. It is the only one in the New Testament, although there were many others which did not gain admission. It is written exactly on the Jewish pattern and follows the basic conception of the two ages. The only difference is that for the day of the Lord it substitutes the coming in power of Jesus Christ. Not only the pattern but the details are the same. The Jewish apocalypses had a standard apparatus of events which were to happen at the last time; these events all have their place in Revelation.

Before we go on to outline that pattern of events, another question arises. Both apocalyptic and prophecy deal with the events which are to come. What, then, is the difference between them?

Apocalyptic And Prophecy

The difference between the prophets and the apocalyptists was very real. There were two main differences, one of message and one of method.

(i) The prophet thought in terms of this present world. His message was often a cry for social, economic and political justice; and was always a summons to obey and serve God within this present world. To the prophet it was this world which was to be reformed and in which Godkingdom would come. This has been expressed by saying that the prophet believed in history. He believed that in the events of history Godpurpose was being worked out. In one sense the prophet was an optimist, for, however sternly he condemned things as they were, he nonetheless believed that they could be mended, if men would accept the will of God. To the apocalyptist the world was beyond mending. He believed, not in the reformation, but in the dissolution of this present world. He looked forward to the creation of a new world, when this one had been shattered by the avenging wrath of God. In one sense, therefore, the apocalyptist was a pessimist, for he did not believe that things as they were could ever be cured. True, he was quite certain that the golden age would come, but only after this world had been destroyed.

(ii) The prophetmessage was spoken; the message of the apocalyptist was always written. Apocalyptic is a literary production. Had it been delivered by word of mouth, men would never have understood it. It is difficult, involved, often unintelligible; it has to be pored over before it can be understood. Further, the prophet always spoke under his own name; all apocalyptic writings--except our New Testament one--are pseudonymous. They are put into the mouths of great ones of the past, like Noah, Enoch, Isaiah, Moses, The Twelve Patriarchs, Ezra and Baruch. There is something pathetic about this. The men who wrote the apocalyptic literature had the feeling that greatness was gone from the earth; they were too self-distrusting to put their names to their works and attributed them to the great figures of the past, thereby seeking to give them an authority greater than their own names could have given. As Julicher put it: "Apocalyptic is prophecy turned senile."

The Apparatus Of Apocalyptic

Apocalyptic literature has a pattern; it seeks to describe the things which will happen at the last times and the blessedness which will follow; and the same pictures occur over and over again. It always, so to speak, worked with the same materials; and these materials find their place in our Book of the Revelation.

(i) In apocalyptic literature the Messiah was a divine, preexistent, otherworldly figure of power and glory, waiting to descend into the world to begin his all-conquering career. He existed in heaven before the creation of the world, before the sun and the stars were made, and he is preserved in the presence of the Almighty (Enoch 48:3, 6; 62:7; 4Ezra 13:25-26). He will come to put down the mighty from their seats, to dethrone the kings of the earth, and to break the teeth of sinners (Enoch 42:2-6; 48:2-9; 62:5-9; 69:26-29). In apocalyptic there was nothing human or gentle about the Messiah; he was a divine figure of avenging power and glory before whom the earth trembled in terror.

(ii) The coming of the Messiah was to be preceded by the return of Elijah who would prepare the way for him (Mal_4:5-6 ). Elijah was to stand upon the hills of Israel, so the Rabbis said, and announce the coming of the Messiah with a voice so great that it would sound from one end of the earth to the other.

(iii) The last terrible times were known as "the travail of the Messiah." The coming of the Messianic age would be like the agony of birth. In the Gospels Jesus is depicted as foretelling the signs of the end and is reported as saying: "All these things are the beginnings of sorrows" (Mat_24:8 ; Mar_13:8 ). The word for sorrows is odinai (G5604), and it literally means birthpangs.

(iv) The last days will be a time of terror. Even the mighty men will cry bitterly (Zep_1:14 ); the inhabitants of the land shall tremble (Joe_2:1 ); men will be affrighted with fear and will seek some place to hide and will find none (Enoch 102:1,3).

(v) The last days will be a time when the world will be shattered, a time of cosmic upheaval when the universe, as men know it, will be disintegrated. The stars will be extinguished; the sun will be turned into darkness and the moon into blood (Isa_13:10 ; Joe_2:30-31 ; Joe_3:15 ). The firmament will crash in ruins; there will be a cataract of raging fire, and creation will become a molten mass (Sibylline Oracles 3: 83-89). The seasons will lose their order, and there will be neither night nor dawn (Sibylline Oracles 3: 796-806).

(vi) The last days will be a time when human relationships will be destroyed. Hatred and enmity will reign upon the earth. Every manhand will be against his neighbour (Zec_14:13 ). Brothers will kill each other; parents will murder their own children; from dawn to sunset they shall slay one another (Enoch 100:1-2). Honour will be turned into shame, and strength into humiliation, and beauty into ugliness. The man of humility will become the man of envy; and passion will hold sway over the man who once was peaceful (Bar 48:31-37).

(vii) The last days will be a time of judgment. God will come like a refinerfire, and who can endure the day of his coming? (Mal_3:1-3 ). It is by the fire and the sword that God will plead with men (Isa_66:15-16 ). The Son of Man will destroy sinners from the earth (Enoch 69:27), and the smell of brimstone will pervade all things (Sibylline Oracles 3: 58-61). The sinners will be burned up as Sodom was long ago (Jubilees 36:10-11).

(viii) In all these visions the Gentiles have their place, but it is not always the same place.

(a) Sometimes the vision is that the Gentiles will be totally destroyed. Babylon will become such a desolation that there will be no place for the wandering Arab to plant his tent among the ruins, no place for the shepherd to graze his sheep; it will be nothing more than a desert inhabited by the beasts (Isa_13:19-22 ). God will tread down the Gentiles in his anger (Isa_63:6 ). The Gentiles will come over in chains to Israel (Isa_45:14 ).

(b) Sometimes there is depicted one last gathering of the Gentiles against Jerusalem, and one last battle in which they are destroyed (Eze_38:14-23 ; Eze_39:1-16 ; Zec_14:1-11 ). The kings of the nations will throw themselves against Jerusalem; they will seek to ravage the shrine of the Holy One; they will place their thrones in a ring round the city, with their infidel people with them; but it will be only for their final destruction (Sibylline Oracles 3: 663-672).

(c) Sometimes there is the picture of the conversion of the Gentiles through Israel. God has given Israel for a light to the Gentiles, that she may be Godsalvation to the ends of the earth (Isa_49:6 ). The isles wait upon God (Isa_51:5 ); the ends of the earth are invited to look to God and be saved (Isa_45:20-22 ). The Son of Man will be a light to the Gentiles (Enoch 48:4-5). Nations shall come from the ends of the earth to Jerusalem to see the glory of God (Wis 17:34).

Of all the pictures in connection with the Gentiles the commonest is that of the destruction of the Gentiles and the exaltation of Israel.

(ix) In the last days the Jews who have been scattered throughout the earth will be ingathered to the Holy City again. They will come back from Assyria and from Egypt and will worship the Lord in his holy mountain (Isa_27:12-13 ). The hills will be removed and the valleys will be filled in, and even the trees will gather to give them shade, as they come back (Bar 5:5-9). Even those who died as exiles in far countries will be brought back.

(x) In the last days the New Jerusalem, which is already prepared in heaven with God (4Ezra 10:44-59; 4Ezra 2Baruch 4Ezra 4:2-6), will come down among men. It will be beautiful beyond compare with foundations of sapphires, and pinnacles of agate, and gates of carbuncles, on borders of pleasant stones (Isa_54:12-13 ; Tob 13:16-17). The glory of the latter house will be greater than the glory of the former (Hag 2:7-9).

(xi) An essential part of the apocalyptic picture of the last days was the resurrection of the dead. "Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Dan_12:2-3 ). Sheol and the grave will give back that which has been entrusted to them (Enoch 51:1). The scope of the resurrection of the dead varied. Sometimes it was to apply only to the righteous in Israel; sometimes to all Israel; and sometimes to all men everywhere. Whichever form it took, it is true to say that now for the first time we see emerging a strong hope of a life beyond the grave.

(xii) There were differences as to how long the Messianic kingdom was to last. The most natural--and the most usual--view was to think of it as lasting for ever. The kingdom of the saints is an everlasting kingdom (Dan_7:27 ). Some believed that the reign of the Messiah would last for 400 years. They arrived at this figure from a comparison of Gen_15:13 and Psa_90:15 . In Genesis Abraham is told that the period of affliction of the children of Israel will be 400 years; the psalmistprayer is that God will make the nation glad according to the days wherein he has afflicted them and the years wherein they have seen evil. In the Revelation the view is that there is to be a reign of the saints for a thousand years; then the final battle with the assembled powers of evil; then the golden age of God.

Such were the events which the apocalyptic writers pictured in the last days; and practically all of them find their place in the pictures of the Revelation. To complete the picture we may briefly summarize the blessings of the coming age.

The Blessings Of The Age To Come

(i) The divided kingdom will be united again. The house of Judah will walk again with the house of Israel (Jer_3:18 ; Isa_11:13 ; Hos_1:11 ). The old divisions will be healed and the people of God will be one.

(ii) There will be in the world an amazing fertility. The wilderness will become a field (Isa_32:15 ), it will become like the garden of Eden (Isa_51:3 ); the desert will rejoice and blossom like the crocus (Isa_35:1 ). The earth will yield its fruit ten thousandfold; on each vine will be a thousand branches, on each branch a thousand clusters, in each cluster a thousand grapes, and each grape will give a cor (120 gallons) of wine (2 Baruch 29:5-8). There will be a plenty such as the world has never known and the hungry will rejoice.

(iii) A consistent part of the dream of the new age was that in it all wars would cease. The swords will be beaten into ploughshares and the spears into pruning-hooks (Isa_2:4 ). There will be no sword or battle-din. There will be a common law for all men and a great peace throughout the earth, and king will be friendly with king (Sibylline Oracles 3: 751-760).

(iv) One of the loveliest ideas concerning the new age was that in it there would be no more enmity between the beasts or between man and the beasts. The leopard and the kid, the cow and the bear, the lion and the falling will play and lie down together (Isa_11:6-9 ; Isa_65:25 ). There will be a new covenant between man and the beasts of the field (Hos_2:18 ). Even a child will be able to play where the poisonous reptiles have their holes and their dens (Isa_11:6-9 ; Isa 2Baruch Isa_73:6 ). In all nature there will be a universal reign of friendship in which none will wish to do another any harm.

(v) The coming age will bring the end of weariness, of sorrow and of pain. The people will not sorrow any more (Jer_31:12 ); everlasting joy will be upon their heads (Isa_35:10 ). There will be no such thing as an untimely death (Isa_65:20-22 ); no man will say: "I am sick" (Isa_33:24 ); death will be swallowed up in victory and God will wipe tears from all faces (Isa_25:8 ). Disease will withdraw; anxiety, anguish and lamentation will pass away; childbirth will have no pain; the reaper will not grow weary and the builder will not be toilworn (Bar 73:2-74:4). The age to come will be one when what Virgil called "the tears of things" will be no more.

(vi) The age to come will be an age of righteousness. There will be perfect holiness among men. Mankind will be a good generation, living in the fear of the Lord in the days of mercy (Wis 17:28-49; Wis 18:9-10).

The Revelation is the New Testament representative of all these apocalyptic works which tell of the terrors before the end of time and of the blessings of the age to come; and it uses all the familiar imagery. It may often be difficult and even unintelligible to us, but for the most part it was using pictures and ideas which those who read it would know and understand.

The Author Of The Revelation

(i) The Revelation was written by a man called John. He begins by saying that God sent the visions he is going to relate to his servant John (Rev_1:1 ). He begins the body of his book by saying that it is from John to the Seven Churches in Asia (Rev_1:4 ). He speaks of himself as John the brother and companion in tribulation of those to whom he writes (Rev_1:9 ). "I John," he says, "am he who heard and saw these things" (Rev_22:8 ).

(ii) This John was a Christian who lived in Asia in the same sphere as the Christians of the Seven Churches. He calls himself the brother of those to whom he writes; and he says he too shares in the tribulations through which they are passing (Rev_1:9 ).

(iii) He was most probably a Jew of Palestine who had come to Asia Minor late in life. We can deduce that from the kind of Greek he writes. It is vivid, powerful, and pictorial; but from the point of view of grammar it is easily the worst Greek in the New Testament. He makes mistakes which no schoolboy who knew Greek could make. Greek is certainly not his native language; and it is often clear that he is writing in Greek and thinking in Hebrew. He is steeped in the Old Testament. He quotes it or alludes to it 245 times. These quotations come from about twenty Old Testament books; his favourites are Isaiah, Daniel, Ezekiel, Psalms, Exodus, Jeremiah, Zechariah. Not only does he know the Old Testament intimately; he is also familiar with the apocalyptic books written between the Testaments.

(iv) His claim for himself is that he is a prophet, and it is on that fact that he rests his right to speak. The command of the Risen Christ to him is that he must prophesy (Rev_10:11 ). It is through the spirit of prophecy that Jesus gives his witness to the Church (Rev_19:10 ). God is the God of the holy prophets and sends his angel to show his servants what is going to happen in the world (Rev_22:6 ). The angel speaks to him of his brothers the prophets (Rev_22:9 ). His book is characteristically prophecy or the words of prophecy (Rev_22:7 , Rev_22:10 ; Rev_22:18-19 ).

It is here that Johnauthority lies. He does not call himself an apostle, as Paul does when he wishes to underline his right to speak. He has no "official" or administrative position in the Church; he is a prophet. He writes what he sees; and since what he sees comes from God, his word is faithful and true (Rev_1:11 , Rev_1:19 ).

When John was writing, the prophets had a very special place in the Church. He was writing, as we shall see, about A.D. 90. By that time the Church had two kinds of ministry. There was the local ministry; those engaged in it were settled permanently in one congregation, the elders, the deacons and the teachers. And there was the itinerant ministry of those whose sphere of labour was not confined to any one congregation. In it were the apostles, whose writ ran throughout the whole Church; and there were the prophets, who were wandering preachers. The prophets were greatly respected; to question the words of a true prophet was to sin against the Holy Spirit, the Didache says (Rev_11:7 ). The accepted order of service for the celebration of the Eucharist is laid down in the Didache, but at the end comes the sentence: "But allow the prophets to hold the Eucharist as they will" (Rev_10:7 ). The prophets were regarded as uniquely the men of God, and John was a prophet.

(v) It is not likely that he was an apostle. Otherwise he would hardly have so stressed the fact that he was a prophet. Further, he speaks of the apostles as if he was looking back on them as the great foundations of the Church. He speaks of the twelve foundations of the wall of the Holy City and then says, "and on them were the twelve names of the twelve apostles of the Lamb" (Rev_21:14 ). He would scarcely have spoken of the apostles like that if he himself was one of them.

This conclusion is rendered even more likely by the title of the book. In the King James and English Revised Versions it is called The Revelation of St. John the Divine. In the Revised Standard Version and in Moffattand in J. B. Phillipsranslations the Divine is omitted, because it is absent from the majority of the oldest Greek manuscripts; but it does go very far back. The Greek is theologos (G2312 and the word is here used in the sense in which we speak of "the Puritan divines" and means, not John the saintly but John the theologian; and the very addition of that title seems to distinguish this John from the John who was the apostle.

As long ago as A.D. 250 Dionysius, the great scholar who was head of the Christian school at Alexandria, saw that it was well nigh impossible that the same man could have written the Revelation and the Fourth Gospel, if for no other reason than that the Greek is so different. The Greek of the Fourth Gospel is simple but correct; the Greek of the Revelation is rugged and vivid, but notoriously incorrect. Further, the writer of the Fourth Gospel studiously avoids any mention of his own name; the John of the Revelation repeatedly mentions it. Still further, the ideas of the two books are different. The great ideas of the Fourth Gospel, light, life, truth and grace, do not dominate the Revelation. At the same time there are enough resemblances in thought and language to make it clear that both books come from the same centre and from the same world of thought.

The Date Of The Revelation

We have two sources which enable us to fix the date.

(i) There is the account which tradition gives to us. The consistent tradition is that John was banished to Patmos in the time of Domitian; that he saw his visions there; at the death of Domitian was liberated and came back to Ephesus; and there set down the visions he had seen. Victorinus, who wrote towards the end of the third century A.D., says in his commentary on the Revelation: "John, when he saw these things, was in the island of Patmos, condemned to the mines by Domitian the Emperor. There, therefore, he saw the revelation... When he was afterwards set free from the mines, he handed down this revelation which he had received from God." Jerome is even more detailed: "In the fourteenth year after the persecution of Nero, John was banished to the island of Patmos, and there wrote the Revelation... Upon the death of Domitian, and upon the repeal of his acts by the senate, because of their excessive cruelty, he returned to Ephesus, when Nerva was emperor." Eusebius says: "The apostle and evangelist John related these things to the Churches, when he had returned from exile in the island after the death of Domitian." Tradition makes it certain that John saw his visions in exile in Patmos; the only thing that is doubtful--and it is not important--is whether he wrote them down during the time of his banishment or when he returned to Ephesus. On this evidence we will not be wrong if we date the Revelation about A.D. 95.

(ii) The second line of evidence is the material in the book. There is a completely new attitude to Rome and to the Roman Empire.

In Acts the tribunal of the Roman magistrate was often the safest refuge of the Christian missionaries against the hatred of the Jews and the fury of the mob. Paul was proud that he was a Roman citizen and again and again claimed the rights to which every Roman citizen was entitled. In Philippi he brought the local magistrates to heel by revealing his citizenship (Act_16:36-40 ). In Corinth Gallio dismissed the complaints against him with impartial Roman justice (Act_18:1-17 ). In Ephesus the Roman authorities were careful for his safety against the rioting mob (Act_19:13-41 ). In Jerusalem the Roman tribune rescued him from what might have become a lynching (Act_21:30-40 ). When the Roman tribune in Jerusalem heard that there was to be an attempt on Paullift on the way to Caesarea, he took every possible step to ensure his safety (Act_23:12-31 ). When Paul despaired of justice in Palestine, he exercised his right as a citizen and appealed direct to Caesar (Act_25:10-11 ). When he wrote to the Romans, he urged upon them obedience to the powers that be, because they were ordained by God and were a terror only to the evil, and not to the good (Rom_13:1-7 ). Peteradvice is exactly the same. Governors and kings are to be obeyed, for their task is given them by God. It is a Christianduty to fear God and honour the emperor (1Pe_2:12-17 ). In writing to the Thessalonians it is likely that Paul points to the power of Rome as the one thing which is controlling the threatening chaos of the world (2Th_2:7 ).

In the Revelation there is nothing but blazing hatred for Rome. Rome is a Babylon, the mother of harlots, drunk with the blood of the saints and the martyrs (Rev_17:5-6 ). John hopes for nothing but her total destruction.

The explanation of this change in attitude lies in the wide development of Caesar worship which, with its accompanying persecution, is the background of the Revelation.

By the time of the Revelation Caesar worship was the one religion which covered the whole Roman Empire; and it was because of their refusal to conform to its demands that Christians were persecuted and killed. Its essence was that the reigning Roman Emperor, as embodying the spirit of Rome, was divine. Once a year everyone in the Empire had to appear before the magistrates to burn a pinch of incense to the god-head of Caesar and to say: "Caesar is Lord." After he had done that, a man might go away and worship any god or goddess he liked, so long as that worship did not infringe decency and good order; but he must go through this ceremony in which he acknowledged the Emperordivinity.

The reason was very simple. Rome had a vast heterogeneous empire, stretching from one end of the known world to another. It had in it many tongues, races and traditions. The problem was how to weld this varied mass into a self-conscious unity. There is no unifying force like that of a common religion but none of the national religions could conceivably have become universal. Caesar worship could. It was the one common act and belief which turned the Empire into a unity. To refuse to burn the pinch of incense and to say: "Caesar is Lord," was not an act of irreligion; it was an act of political disloyalty. That is why the Romans dealt with the utmost severity with the man who would not say: "Caesar is Lord." And no Christian could give the title Lord to any other than Jesus Christ. This was the centre of his creed.

We must see how this Caesar worship developed and how it was at its peak when the Revelation was written

One basic fact must be noted. Caesar worship was not imposed on the people from above. It arose from the people; it might even be said that it arose in spite of efforts by the early emperors to stop it, or at least to curb it. And it is to be noted that of all the people in the Empire only the Jews were exempt from it.

Caesar worship began as a spontaneous outburst of gratitude to Rome. The people of the provinces well knew what they owed to Rome. Impartial Roman justice had taken the place of capricious and tyrannical oppression. Security had taken the place of insecurity. The great Roman roads spanned the world; and the roads were safe from brigands and the seas were clear of pirates. The pax Romana, the Roman peace, was the greatest thing which ever happened to the ancient world. As Virgil had it, Rome felt her destiny to be "to spare the fallen and to cast down the proud." Life had a new order about it. E. J. Goodspeed writes: "This was the pax Romana. The provincial under Roman sway found himself in a position to conduct his business, provide for his family, send his letters, and make his journeys in security, thanks to the strong hand of Rome."

Caesar worship did not begin with the deification of the Emperor. It began with the deification of Rome. The spirit of the Empire was deified under the name of the goddess Roma. Roma stood for all the strong and benevolent power of the Empire. The first temple to Roma was erected in Smyrna as far back as 195 B.C. It was no great step to think of the spirit of Rome being incarnated in one man, the Emperor. The worship of the Emperor began with the worship of Julius Caesar after his death. In 29 B.C. the Emperor Augustus granted to the provinces of Asia and Bithynia permission to erect temples in Ephesus and Nicaea for the joint worship of the goddess Roma and the deified Julius Caesar. At these shrines Roman citizens were encouraged and even exhorted to worship. Then another step was taken. To provincials who were not Roman citizens Augustus gave permission to erect temples in Pergamum in Asia and in Nicomedia in Bithynia, for the worship of Roma and himself. At first the worship of the reigning Emperor was considered to be something permissible for provincial non-citizens, but not for those who had the dignity of the citizenship.

There was an inevitable development. It is human to worship a god who can be seen rather than a spirit. Gradually men began more and more to worship the Emperor himself instead of the goddess Roma. It still required special permission from the senate to erect a temple to the living Emperor, but by the middle of the first century that permission was more and more freely given. Caesar worship was becoming the universal religion of the Roman Empire. A priesthood developed and the worship was organized into presbyteries, whose officials were held in the highest honour.

This worship was never intended to wipe out other religions. Rome was essentially tolerant. A man might worship Caesar and his own god. But more and more Caesar worship became a test of political loyalty; it became, as has been said, the recognition of the dominion of Caesar over a manlife and soul. Let us, then trace the development of this worship up to, and immediately beyond, the writing of the Revelation.

(i) Augustus, who died in A.D. 14, allowed the worship of Julius Caesar, his great predecessor. He allowed non-citizens in the provinces to worship himself but he did not permit citizens to do so; and he made no attempt to enforce this worship.

(ii) Tiberius (A.D. 14-37) could not halt Caesar worship. He forbade temples to be built and priests to be appointed for his own worship; and in a letter to Gython, a Laconian city, he definitely refused divine honours for himself. So far from enforcing Caesar worship, he actively discouraged it.

(iii) Caligula (A.D. 37-41), the next Emperor, was an epileptic, a madman and a megalomaniac. He insisted on divine honours. He attempted to enforce Caesar worship even on the Jews, who had always been and who always were to remain exempt from it. He planned to place his own image in the Holy of Holies in the Temple in Jerusalem, a step which would certainly have provoked unyielding rebellion. Mercifully he died before he could carry out his plans. But in his reign we have an episode when Caesar worship became an imperial demand.

(iv) Caligula was succeeded by Claudius (A.D. 41-54) who completely reversed his insane policy. He wrote to the governor of Egypt--there were a million Jews in Alexandria--fully approving the Jewish refusal to call the Emperor a god and granting them full liberty to enjoy their own worship. On his accession to the throne, he wrote to Alexandria saying: "I deprecate the appointment of a High Priest to me and the erection of temples, for I do not wish to be offensive to my contemporaries, and I hold that sacred fanes and the like have been by all ages attributed to the immortal gods as peculiar honours."

(v) Nero (A.D. 54-68) did not take his own divinity seriously and did nothing to insist on Caesar worship. It is true that he persecuted the Christians; but this was not because they would not worship him, but because he had to find scapegoats for the great fire of Rome.

(vi) On the death of Nero there were three Emperors in eighteen months--Galba, Otto and Vitellius, and in such a time of chaos the question of Caesar worship did not arise.

(vii) The next two Emperors, Vespasian (A.D. 69-79) and Titus (A.D. 79-81), were wise rulers, who made no insistence on Caesar worship.

(viii) The coming of Domitian (A.D. 81-96) brought a complete change. He was a devil. He was the worst of all things--a cold-blooded persecutor. With the exception of Caligula, he in as the first Emperor to take his divinity seriously and to demand Caesar worship. The difference was that Caligula was an insane devil; Domitian was a sane devil, which is much more terrifying. He erected a monument to "the deified Titus son of the deified Vespasian." He began a campaign of bitter persecution against all who would not worship the ancient gods--"the atheists" as he called them. In particular he launched his hatred against the Jews and the Christians. When he arrived in the theatre with his empress, the crowd were urged to rise and shout: "All hail to our Lord and his Lady!" He enacted that he himself was a god. He informed all provincial governors that government announcements and proclamations must begin: "Our Lord and God Domitian commands..." Everyone who addressed him in speech or in writing must begin: "Lord and God."

Here is the background of the Revelation. All over the Empire men and women must call Domitian god--or die. Caesar worship was the deliberate policy; all must say: "Caesar is Lord." There was no escape.

What were the Christians to do? What hope had they? They had not many wise and not many mighty. They had no influence or prestige. Against them had risen the might of Rome which no nation had ever resisted. They were confronted with the choice--Caesar or Christ. It was to encourage men in such times that the Revelation was written. John did not shut his eyes to the terrors; he saw dreadful things and he saw still more dreadful things on the way; but beyond them he saw glory for those who defied Caesar for the love of Christ. The Revelation comes from one of the most heroic ages in all the history of the Christian Church. It is true that Domitiansuccessor Nerva (A.D. 96-98) repealed the savage laws; but the damage was done, the Christians were outlaws, and the Revelation is a clarion call to be faithful unto death in order to win the crown of life.

b The Book Worth Studying

No one can shut his eyes to the difficulty of the Revelation. It is the most difficult book in the Bible; but it is infinitely worth studying, for it contains the blazing faith of the Christian Church in the days when life was an agony and men expected the end of the heavens and the earth as they knew them but still believed that beyond the terror was the glory and above the raging of men was the power of God.

FURTHER READING

Revelation

G. B. Caird, The Revelation of Saint John the Divine (ACB; E)

R. H. Charles, Revelation (ICC; G)

T. S. Kepler, The Book of Revelation

H. B. Swete, The Apocalypse of St John (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MmC: Macmillan Commentary

E: English Text

G: Greek Text

Barclay: Revelation 16 (Pendahuluan Pasal)

The Seven Bowls Of The Wrath Of God (Rev_16:1-21)

It will be better to read through the whole chapter before we study it in detail,

16:1-21 1 And I heard a great voice out of heaven saying to the seven angels: Go, and pour out the seven bowls of the wrath of God 2 upon the earth. The first angel went away and poured out his bowl upon the earth, and there came an outbreak of evil and malignant ulcerous sores on the men who had the mark of the beast and who worshipped his image. 3 The second poured out his bowl upon the sea; and it became blood, like the blood of a dead man, and every living thing died of the things in the sea. 4 The third poured out his bowl upon the rivers and the 5 springs of waters, and they became blood. And I heard the angel of the waters saying: You are just, you who are and who were, O Holy One, because you have delivered this 6 judgment. Because they poured out the blood of God's dedicated ones and of the prophets, you have given them blood to drink. They well deserved it. 7 And I heard the altar saying: Yes, O Lord, the Almighty, true and just are your judgments. 8 The fourth poured out his bowl upon the sun, and it was given 9 power to scorch men with fire; and men were scorched with a great scorching. And men flung their insults at the name of the God who had authority over the plagues, but they did not repent to give him glory. 10 The fifth poured out his bowl upon the throne of the beast, and his kingdom was wrapped in darkness, and men gnawed their tongues in anguish. 11 And men flung their insults at the God of heaven for their pains and their sores, but they did not repent from their deeds. 12 The sixth poured out his bowl on the great river Euphrates, and its water was dried up, that the way for the kings from the east might be prepared. 13 I saw three unclean spirits, like frogs, come from the mouth of the dragon, and the mouth of the beast, and the mouth 14 of the false prophet, for they are demonic spirits who perform signs, which go out to the kings of the whole inhabited world, to bring them together for war on the great day of God, the Almighty. 15 (Behold, I come like a thief. Blessed is he who is awake, and who keeps his garments so that he may not walk naked and so that his shame may not be exposed to the gaze of men.) 16 And they gathered them to the place that is called in Hebrew Har Maggedon. 17 The seventh poured out his bowl upon the air and there came a great voice from the Temple.. from the throne, saying: It is done! 18 And there came flashes of lightning and voices and peals of thunder, and a great earthquake such as never happened since mankind was upon the earth, so great was the earthquake. 19 And the great city was split into three parts, and the cities of the nations collapsed. And the great Babylon was remembered before God, to give her the cup of the wine of the wrath of 20 his anger. Every island fled and the mountains were not to be 21 found. Great hailstones, weighing as much as a hundredweight, descended from heaven upon men. And men hurled their insults at God for the plague of the hail, because the plague was exceedingly great.

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 Hordes From The East (Rev_16:12)

The Unclean Spirits Like Frogs (Rev_16:13-16)

The False Prophet (Rev_16:13-16 Continued)

Armageddon (Rev_16:13-16 Continued)

Constable: Revelation (Pendahuluan Kitab)

Introduction

Historical background

The opening verses of the book state that "John" wrote it (1:1, 4, 9; cf. 22:8). >From the first century to the present day almost all orthodox scholars have concluded that this means the Apostle John.¹ Two noteworthy exceptions were Luther and Zwingli.² Today many scholars who accept the divine inspiration of the book believe the Apostle John wrote it.

Some of the early church fathers (Clement of Alexandria, Eusebius, Irenaeus, and Victorinus) wrote that the Apostle John experienced exile on the island of Patmos during Domitian's reign.³ They wrote that the government allowed John to return to Ephesus after this emperor died. Domitian died in A.D. 96. Consequently many conservative interpreters date the writing of this book near A.D. 95 or 96.

"Perhaps more than any other book in the NT, the Apocalypse enjoyed wide distribution and early recognition."⁴

Where did John get the revelation that he wrote down in this book? He said that he received it from Jesus Christ through angelic mediation (1:1). Most of the details of this revelation were undoubtedly new to John. However there are remarkable parallels between this revelation and the Lord Jesus' teaching in the Olivet Discourse (Matt. 24-25; Mark 13; Luke 21). The Book of Revelation clearly builds on that foundation.⁵ The apocalyptic sections of certain books of the Old Testament--particularly Daniel, Isaiah, Ezekiel, and Psalms--contain former revelation that God gave His prophets about the end times.⁶ The revelation that Jesus gave in the Olivet Discourse and later to John on Patmos supplements that earlier revelation.

"Jesus in His [Olivet] discourse was clearly anticipating what He was to show John in much greater detail more than six decades later here on the island of Patmos."⁷

Message⁸

The subject of the Book of Revelation is Jesus Christ (1:1). It is an unveiling ("revelation") of Him. What does this book reveal about Christ? The Book of Revelation is the unveiling of the person of Jesus Christ, the power of Jesus Christ, and the program of Jesus Christ.

First, it is a revelation of the person of Jesus Christ. It unveils who He is and what He is. This book is the climax of Scriptural Christology.

Notice first what the Book reveals about who Jesus Christ is. Three emphases in the book clarify His essential being.

1. He is the same human Jesus Christ who was born on earth at His first coming. He is the same Jesus on whose chest John reclined (1:1, 2, 5). He is a "son of man," possessing a full human nature (1:13). Moreover He will always be that (22:20).

2. He is also fully divine, one with the Father (1:12-18; 3:14). He reveals God fully (19:13). He will share the throne of the universe with the Father eventually (22:1, 3).

3. He is the eternal God (1:8; 21:6; 22:13).

Notice also what the book of Revelation reveals about what Jesus Christ is. Seven titles give us a fuller appreciation of His place in history.

1. In the past He proved to be the Root of David, the Lion of the tribe of Judah, the promised Messiah (3:7; 5:5; 22:16). This became clear at His baptism (Matt. 3:17).

2. In the past, also at His first advent, He proved to be the Lamb of God who takes away the sins of the world (5:6, 12-13; 6:1). This became clear at His death.

3. In the past He proved to be the First-born from the dead, the victor over death and Hades (1:5-6, 2:8). This became clear at His resurrection.

4. In the present He is the Lord of the churches (2:1; 3:1; cf. 22:20).

5. In the future He will prove to be the Judge of all mankind (2:12, 18; 3:14; 6:1; et al.). This is His primary role during the Great Tribulation.

6. In the future He will prove to be King of kings and Lord of lords (1:5; 17:14; 19:16). This is His primary role during the Millennium.

7. In the future He will prove to be the Morning Star (22:16; cf. 2:28). His second coming will signal the dawning of a new day in history. This will find its clearest revelation in the new heavens and earth. The Millennium will only be a foretaste of that day.

This book is also a revelation of the power of Jesus Christ. Individuals have various kinds of power. Jesus Christ has all kinds of power and all power of all kinds.

He has all personal power.

1. He has inherent power. We see this in His control of all other beings and forces (e.g., believers, unbelievers, Satan, the beasts, human armies, etc.). He wields the power Himself.

2. He also has acquired power. His Father has given Him this power (5:1, 6-7; cf. Matt. 28:18). He exercises all the power of the Godhead.

Second, He has all instrumental power. That is He has authority over all things as He executes His power. All things are His instruments or tools.

1. He has power over all material objects and forces. He controls the physical universe. We can see this in His using individuals, storms, earthquakes, and even the heavenly bodies to accomplish His will.

2. He also has power over all spiritual entities and authorities. He controls the angels, demons, and Satan. Every power in the universe is under His control (e.g., 13:15).

Third, He has all effectual power. That is He has power to accomplish anything. He can affect any changes He desires.

1. He has all destructive power. He can destroy anything that exists: individuals, systems (e.g., Babylonianism), objects, even the heavens and earth.

2. He also has all constructive power. He can create new human bodies (by resurrection), new systems (new religious and economic orders), and new cities (the new Jerusalem). He will even create new heavens and a new earth.

The Book of Revelation also reveals the program of Jesus Christ (1:19). It gives us much detail about God's program and how it will unfold in the future. However let me point out God's purposes that this program unveils.

Christ's immediate purpose is to defeat and destroy Satan and sin.

We see Him doing this in the church age in Revelation as He deals with believers in the seven churches (chs. 2-3). His purpose is to purify to Himself a people who will be a kingdom and priests to God (1:6).

We also see Him doing this in the Tribulation in Revelation. We see it in His judgment of those who have not believed on Him (chs. 4-18). His purpose is to pour out God's wrath on His enemies for their refusal to receive His grace (16:1).

Christ's ultimate purpose is to dwell among His people and experience intimate fellowship with them.

We see Him doing this in the Millennium to an extent never before attained in history (20:6).

We see Him doing this in the new earth perfectly and eternally (22:3-5). This has always been God's ultimate purpose (e.g., Adam, Noah, the patriarchs, Israel, the church, the Millennium). He will achieve it completely in the new earth.

The Book of Revelation then is an unveiling of Jesus Christ--His person, His power, and His program--for the rest of history. This is the message statement. We must never forget that He is the subject of this book as we seek to understand what He has revealed here.

Constable: Revelation (Garis Besar)

Outline

I. The preparation of the prophet ch. 1

A. The prologue of the book 1:1-8

1. The preface 1:1-3

2. The address and doxology 1:4-6

3. The theme 1:7-8

B. The commission of the prophet 1:9-20

1. The first commission to write 1:9-11

2. The source of the commission 1:12-16

3. The amplification of the commission 1:17-20

II. The letters to the seven churches chs. 2-3

A. The letter to the church in Ephesus 2:1-7

1. Destination and description of Christ 2:1

2. Commendation 2:2-3

3. Rebuke 2:4

4. Exhortation 2:5-6

5. Promise 2:7

B. The letter to the church in Smyrna 2:8-11

1. Destination and description of Christ 2:8

2. Commendation 2:9

3. Exhortation 2:10a

4. Promise 2:10b-11

C. The letter to the church in Pergamum 2:12-17

1. Destination and description of Christ 2:12

2. Commendation 2:13

3. Rebuke 2:14-15

4. Exhortation 2:16

5. Promise 2:17

D. The letter to the church in Thyatira 2:18-29

1. Destination and description of Christ 2:18

2. Commendation 2:19

3. Rebuke 2:20-23

4. Exhortation 2:24-25

5. Promise 2:26-29

E. The letter to the church in Sardis 3:1-6

1. Destination and description of Christ 3:1a-b

2. Commendation and rebuke 3:1c, 2b

3. Exhortation 3:2a, 3

4. Promise 3:4-6

F. The letter to the church in Philadelphia 3:7-13

1. Destination and description of Christ 3:7

2. Commendation 3:8

3. Promise 3:9-11a, 12

4. Exhortation 3:11b, 13

G. The letter to the church in Laodicea 3:14-22

1. Destination and description of Christ 3:14

2. Rebuke 3:15-17

3. Exhortation 3:18-19

4. Promise 3:20-22

III. The revelation of the future 4:1-22:5

A. Introduction to the judgments of the Tribulation chs. 4-5

1. The throne in heaven ch. 4

2. The Lamb on the throne ch. 5

B. The first six seal judgments ch. 6

1. The first seal 6:1-2

2. The second seal 6:3-4

3. The third seal 6:5-6

4. The fourth seal 6:7-8

5. The fifth seal 6:9-11

6. The sixth seal 6:12-17

C. Supplementary revelation of salvation in the Great Tribulation ch. 7

1. The sealing of 144,000 Israelites 7:1-8

2. The salvation of the great multitude 7:9-17

D. The first six trumpet judgments chs. 8-9

1. The first four trumpet judgments ch. 8

2. The fifth and sixth trumpet judgments ch. 9

E. Supplementary revelation of John's preparation for recording the remaining judgments in the Great Tribulation ch. 10

1. The appearance of the mighty angel 10:1-4

2. The announcement of the mighty angel 10:5-7

3. The instruction of the mighty angel 10:8-11

F. Supplementary revelation of the two witnesses in the Great Tribulation 11:1-14

1. The temple in Jerusalem 11:1-2

2. The ministry of the two witnesses 11:3-6

3. The death of the two witnesses 11:7-10

4. The resurrection of the two witnesses 11:11-13

5. The end of the second woe 11:14

G. The seventh trumpet judgment 11:15-19

H. Supplementary revelation of Satan's activity in the Great Tribulation chs. 12-13

1. The activity of Satan himself ch. 12

2. The activity of Satan's agents ch. 13

I. Supplementary revelation of preparations for the final judgments in the Great Tribulation chs. 14-15

1. Judgment at the end of the Great Tribulation ch. 14

2. Preparation for the bowl judgments ch. 15

J. The seven bowl judgments ch. 16

1. The commencement of the bowl judgments 16:1

2. The first bowl 16:2

3. The second bowl 16:3

4. The third bowl 16:4

5. Ascriptions of angelic and martyr praise 16:5-7

6. The fourth bowl 16:8-9

7. The fifth bowl 16:10-11

8. The sixth bowl 16:12-16

9. The seventh bowl 16:17-21

K. Supplementary revelation of the judgment of ungodly systems in the Great Tribulation chs. 17-18

1. Religion in the Great Tribulation ch. 17

2. Commerce in the Great Tribulation ch. 18

L. The Second Coming of Christ ch. 19

1. The praise of God in heaven 19:1-10

2. The return of Christ to earth 19:11-16

3. The destruction of the wicked on earth 19:17-21

M. The millennial reign of Christ ch. 20

1. The binding of Satan 20:1-3

2. The resurrection of tribulation martyrs 20:4-6

3. The final judgment of Satan 20:7-10

4. The judgment of the wicked 20:11-15

N. The eternal state 21:1-22:5

1. The vision of the new heaven and earth 21:1

2. John's first vision of the New Jerusalem 21:2-8

3. John's second vision of the New Jerusalem 21:9-22:5

IV. The epilogue to the book 22:6-21

A. The testimony of the angel 22:6-7

B. The testimony of John 22:8-11

C. The testimony of Jesus and John's response 22:12-20

D. The final benediction 22:21

Constable: Revelation

Revelation

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Copyright 2003 by Thomas L. Constable

Haydock: Revelation (Pendahuluan Kitab)

THE

APOCALYPSE OF ST. JOHN,

THE APOSTLE.

INTRODUCTION.

Though some in the first ages [centuries] doubted whether this book was canonical, and who was the author of it, (see Eusebius, lib. 7, History of the Church, chap. xxv.) yet it is certain much the part of the ancient fathers acknowledged both that it was a part of the canon, and that it was written by St. John, the apostle and evangelist. See Tillemont, in his ninth note upon St. John, where he cites St. Justin Martyr, St. Irenæus, St. Clement of Alexandria, Tertullian, St. Cyprian, St. Athanasius., Eusebius, St. Ambrose, St. Jerome, St. Augustine, &c. It was written in Greek to the churches in Asia [Asia Minor], under Domitian, about the year 96 or 97, long after the destruction of Jerusalem, when St. John was banished to the island of Patmos, in the Ægean Sea. It is by some called the prophecy of the New Testament, and the accomplishment of the predictions of all other prophets, by the first coming of Christ at his incarnation, and by his second coming at the end of the world. As to the time when the chief predictions should come to pass, we have no certainty, as appears by the different opinions, both of the ancient fathers, and late interpreters. Many think that most things set down from the fourth chapter to the end, will not be fulfilled till a little time before the end of the world. Others are of an opinion, that a great part of them, and particularly the fall of the wicked Babylon, happened at the destruction of paganism, by the destruction of heathen Rome, and its persecuting heathen emperors. Of these interpretations, see Alcazar in his long commentary, the learned Bossuet, bishop of Meaux, in his treatise on this book, and P. Alleman, in his notes on the same Apocalypse, tom. xii, who, in his preface, says, that this is in a great measure may be now looked upon as the opinion followed by the learned men. In fine, others think St. John's design was in a mystical way, by metaphors and allegories, to represent the attempts and persecutions of the wicked against the servants of God, the punishments that should in a short time fall upon Babylon, that is, upon all the wicked in general; the eternal happiness and reward which God had reserved for the pious inhabitants of Jerusalem, that is, for his faithful servants, after their short trials and tribulations of this mortal life. In the mean time we meet with many profitable instructions and admonitions, which we may easily enough understand; but we have no certainty, when we apply these predictions to particular events; for as St. Jerome takes notice, the Apocalypse has as many mysteries as words, or rather mysteries in every word. Apocalypsis Joannis tot habet sacramenta quot verba....parum dixi, in verbis singulus multiplices latent intelligentiæ . (Ep. ad Paulin. t. iv., p. 574. Edit. Benedict.) (Witham) --- In the first, second, and third chapters of this book are contained instructions and admonitions which St. John was commanded to write to the seven bishops of the churches in Asia. And in the following chapters, to the end, are contained prophecies of things that are to come to pass in the Church of Christ, particularly towards the end of the world, in the time of antichrist. It was written in Greek, in the island of Patmos, where St. John was in banishment by order of the cruel emperor Domitian, about sixty-four years after our Lord's ascension. (Challoner) --- This is the last in order of the sacred writings, and contains, in twenty-two chapters, revelations, as the name imports, extremely obscure, it must be acknowledged, yet undoubtedly of utmost importance to the Christian Church, if we may judge from the dignity of the author, who is the beloved disciple, or the grandeur and majesty of the ideas, which pervade every chapter of the work. Being a sealed book, or a hidden mystery, in the beginning of the Church, when nothing of this important prophecy had yet been fulfilled, it is no wonder we are deprived of the usual lights which we have hitherto followed in expounding the Scripture, viz. the works of the fathers. So little was it indeed understood at that time, that by many it was long considered as a reverie, and an extravagant composition, though the most learned always looked upon it as an inspired work. One reason, which may have led the faithful to class this among the apocryphal works, was the number of fables and illusions published by the misguided piety of the ignorant. We know at least, that on account of the heresy of Cerinthus, which was filled up with illusion and fanaticism, this book was not circulated among the faithful: a few copies were kept with care in the archives of the Churches, to be perused only by the bishop, or such as he thought not likely to abuse it. With regard to the interpretation of it, it will not be expected that it should be attempted in a work of this kind. We shall therefore only give a short account of the principal commentators, and their plans, that the enlightened reader may consult their works, if he wish to enter deeper into the subject. But it should never be forgotten, that the connection of sublime and prophetical ideas which compose this work, has at all times been a labyrinth, in which the greatest geniuses have lost themselves, and a rock on which most commentators have split, the great Sir Isaac Newton not excepted. Hence Scaliger's praise of Calvin; Calvinus sapuit, quia non scripsit in Apocalypsim. 1. The fathers living before the accomplishment of the events, have of course given us no interpretation. Those, therefore, who have written on it at all, have explained it in a mere moral sense, and drawn from it useful parables and instructions. None of them have given a regular systematic explanation. It must, however, be observed, as a circumstance of some moment, that many of them, particularly Sts. Augustine and Jerome, thought the Apocalypse contained prophecies regarding the whole time of the existence of the Church of Christ, till its triumphant state in the new Jerusalem. 2. Among the moderns we have abundant interpreters of the Apocalypse in all the reformed Churches. It has indeed grown into a mania among them, the only difference being their respective degrees of absurdity. This has been to all of them the common quarry, whence they have hewn the stones to cast at their mother Church. For to this day they have continued to disgrace themselves and Christianity, by depicting the Church of Rome as the scarlet whore of Babylon, popery the beast, and the pope antichrist. We must, however, except Grotius and Hammond, who have given historical interpretations, and some few others. 3. Among Catholic expositors stands eminently conspicuous the learned bishop of Meaux, Bosseut. This light of the Galican Church has improved upon and filled up the outlines which Grotius had only sketched. The first three chapters, according to him, regard only the Churches of Asia, to which they are addressed; the other chapters, to nineteen, have been fulfilled in the persecutions which the Church endured under the pagan emperors. The last three are merely allegorical of the triumphs which the Church finally gained over her persecutors. 4. Du Pin has taken a wider range. The last three chapters regard the final judgment, and the establishment of the Church in heaven. And all the chapters between the first three and last three, are mere general descriptions of persecutions, fall of tyrants, heresies, &c. which shall happen in the Church; represented under the various figures which the rich imagination of St. John supplied. This system certainly removes all difficulties at once, by saving the trouble of comparing each figure with corresponding historical facts; but substitutes a vague and indeterminate sense, which we do not expect in prophecy. 5. Calmet does not vary a great deal in the outlines with Bossuet; but their applications of the text to the history are in many points widely different. He conceives the intermediate chapters between the first three and last three to have been fulfilled in the general persecution begun by Diocletian, in 303, and the destruction of Rome, in 410, by Alaric. The last three chapters give the triumph of the martyrs at that period, as well as many things, which are to take place at the coming of antichrist, and the dissolution of the world. 6. Conceiving that all the above commentators had too much contracted the time for the accomplishment of the prophecy, by limiting it to the establishment of Christianity, Monsieur de la Chetardie established a new system upon the supposition that the Apocalypse includes the whole history of Christ's Church upon earth. In doing this, he had the authority of St. Augustine, and other fathers. Observing, therefore, upon an attentive perusal of this work, that there were seven seals, seven trumpets, seven vials, and that at the opening of such seals a new revelation was made, he ingeniously concluded, that the history of the whole Church was divided into seven periods or ages, and that to each period belonged one seal, one trumpet, and one vial. Six of these periods he conceives to be already accomplished, the seventh yet remains concealed in the womb of futurity. 7. Ingenious as is this system of Chetardie, it was not adopted, since Calmet, who wrote after him, preferred his own, which resembled that of Bossuet. It has, however, been renewed by this late bishop Walmsley, under the name of Signor Pastorini, who has taken up the idea and general outline from Chetardie, but illustrated the same with his own interpretation and application to historical facts. The erudition with which the latter author has clothed this system, and the striking aptness of his comparisons of the words of the prophecy to the events which have passed, have gained a very general approbation, and he is almost exclusively followed in the interpretation of this sealed book. How far he has succeeded in his explanation of the seventh age of the Church, cannot be determined by us, since it is shut up in the dark recess of futurity. Posterity will decide. To him we refer the English reader for any further information on the subject, convinced that his researches will be amply gratified, his education wonderfully improved. For, says the illustrious prelate Bossuet, "notwithstanding the obscurities of this book, we experience in its perusal an impression so sweet, and at the same time so magnificent, of the majesty of God; such sublime ideas present themselves of the mystery of Jesus Christ, such noble images of his victories and his reign, and such terrible effects of his judgment, that the soul is quite moved and penetrated. All the beauties of the Scriptures are collected in this book. Whatever there is melting, lively, and majestic in either the law or the prophets, acquires in this book an additional lustre." O truly adorable truths contained herein! of which God is the plentitude and eternal source; of which Jesus Christ is the prophet, the teacher and master; truths which have the angels for servants and ministers; the apostles and bishops for witnesses and depositaries; and all faithful souls, ver. 3. for children and disciples. Let us prepare our hearts to hear Jesus Christ arisen from the dead, discovering to us the mysteries of his kingdom, and the truths of the gospel of his glory. Let us hear his warning voice, and prepare for his speedy coming by a strict observance of every duty. Happy, thrice happy that Christian whom the death of sin, and the sleep of tepidity shall not render deaf to this voice!

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Gill: Revelation (Pendahuluan Kitab)

INTRODUCTION TO REVELATION

That this book was written by the Apostle and Evangelist John, is clear not only from the express mention of his name, and from his office, a servant of Jesus Christ, Rev 1:1; but also from the character this writer gives of himself, Rev 1:2; as being an eyewitness of the essential Logos, or Word of God, and who bore a faithful record of him as such, as John did in his Gospel, in a very peculiar and remarkable manner, and from this writer's being in the isle of Patmos when he wrote, Rev 1:9; for of what other John can this be said? to which may be added the testimonies of the ancient writers, as Justin Martyr ^a, who lived within fifty years of the apostle, and Irenaeus ^b, who was the disciple of Polycarp, an hearer of this apostle, and Clemens Alexandrinus ^c, Tertullian ^d, Origen ^e, and others, who ascribe it to him. It was a most monstrously stupid notion of Caius, Dionysius of Alexandria mentions ^f, that it was written by Cerinthus the heretic, when his heresies concerning the divinity and humanity of Christ are most strongly refuted in it. What seems to have led to such a thought is, that the account of the thousand years' reign, and the descent of the new Jerusalem from heaven, seemed to favour the judaism of this man, and his carnal notions of an earthly paradise, whereas they have no such tendency. And as for its being written by another John, who is said to be presbyter at Ephesus, after the apostle, it is not certain there ever was such a man; and if there was, he must be too late to be the writer of this book; nor to him can the above characters agree. What is observed in favour of him, that the penman of this book is called, in the title, John the divine, and not the evangelist, or apostle, will do him no service; for to whom does this character so well agree, as to the Evangelist John, who wrote of divine things in so divine a manner, and particularly concerning the divinity of Christ? hence this book was sometimes called yeologia, "Divinity" ^g: besides, the title of the book is not original, but is what has been affixed to it by others, and varies; for in the Complutensian edition it runs thus,

"the Revelation of the holy Apostle and Evangelist John the Divine.''

In the Vulgate Latin version it is called the Apocalypse of the blessed John the Apostle; and in the Syriac version, the Revelation which was made to John the Evangelist; and in the Arabic version, the Vision of John, the Apostle and Evangelist, to wit, the Apocalypse. All which acknowledge the Apostle John to be the writer of it, and show the sense of the ancients concerning it. Nor is it of any moment what is alleged, that this writer makes mention of his name several times, whereas it was usual with John, both in his Gospel and epistles, to conceal his name; since there is a wide difference between writing an history and epistles to friends, and prophecy which requires the author's name, on whom the authority and truth of the prophecy greatly depend: and so likewise the disagreement of style observed in this book, with the other writings of John, has no force in it; since the prophetic style is always different from an historical and epistolary one; and yet, after all, in many things, there is an agreement; John in this, as in his other writings, speaks of Christ as the Word and Son of God and under the character of the Lamb; and likewise the following: passages may be compared together, as Rev 1:2 with Joh 19:35 and 1Jo 1:1, Rev 1:5 with 1Jo 1:7. All which being observed there no room to doubt, neither of the writer nor of the authority of this book; especially when the agreement of the doctrine contained in it with other parts of the Scripture, the majesty of its style, and above all the many prophecies of things to come to pass in it, several of which have been already fulfilled, are considered; and though it was called in question and rejected by some heretical men, because some things in it did not suit with their tenets, yet we have not the least reason to doubt of its being authentic who have lived to see so much of it already accomplished and which could come from no other but God. As for the time of its writing this is not agreed upon on all hands; the place where, seems to be the isle of Patmos, which yet some question. Some think it was written in the times of Claudius Caesar ^h, before the destruction of Jerusalem. In the title of the Syriac version, this revelation is said to be made to John in the isle of Patmos, into which he was cast by Nero Caesar. But the more commonly received opinion is, that he had this vision there, at the latter end of Domitian's reign ⁱ by whom he was there banished, about the year 95, or 96. But be this as it will, the book is certainly of divine authority, and exceeding useful and instructive; and contains in it the most momentous and important doctrines of the Gospel, concerning a trinity of persons in the Godhead, the deity and sonship of Christ, the divinity and personality of the Spirit, the offices of Christ, the state and condition of man by nature, justification, pardon, and reconciliation by the blood of Christ; and it recommends the several duties of religion, and encourages to the exercise of every grace and gives a very particular account of the rise, power, and fall of antichrist, and of the state of the church of Christ in all the periods of time to the end of the world. And though it is written in an uncommon style, yet may be understood, by the use of proper means, as by prayer and meditation, by comparing it with other prophetic writings, and the history of past times, by which many things in it will appear to have had their accomplishment; and it ought to be observed, that it is a revelation, and not a hidden thing; that it is now not a sealed book, but an open one; and that such are pronounced blessed that read and hear it, and observe the things in it, Rev 1:3; and which is no small encouragement to attempt an explanation of it.

Gill: Revelation 16 (Pendahuluan Pasal)

INTRODUCTION TO REVELATION 16

This chapter gives an account of the pouring out of the seven vials by the angels; their orders for it are in Rev 16:1. The first angel pours out his vial on the earth, the effect of which is a noisome and grievous sore upon the followers of antichrist, and the worshippers of his image, Rev 16:2. The second pours out his upon the sea; the events of it are, the sea became blood, and every living creature in it died, Rev 16:3. The third pours out his upon the rivers and fountains of water, which thereby became blood; upon which the angel of the waters applauds the justice of God, declaring the righteousness of his judgments, and giving a reason for it; and which is confirmed by another angel from the altar, Rev 16:4. The fourth angel pours out his vial on the sun, the effects of which are, scorching men with heat, their blasphemy against God, and impenitence, Rev 16:8. The fifth pours out his on the seat of the beast, the consequences of which are darkness in his kingdom, men gnawing their tongues because of their pains, their blasphemy of the name of God because of them, and their impenitence, Rev 16:10. The sixth angel pours out his on the river Euphrates, and what followed upon it are, the drying up of that river to make way for the kings of the east; there unclean spirits are seen, described by their original, coming out of the mouths of the dragon, beast, and false prophet; by their form, like frogs; by their internal nature, spirits of devils; by their works, doing miracles; by the errand they are sent, and go upon, to gather the kings of the earth to the battle of God Almighty, which they succeed in; but before this is done, a declaration is made of the suddenness of Christ's coming, exciting the saints to watchfulness, and to keep their garments, that they might not be naked, and exposed to shame, Rev 16:12 Then the seventh angel pours out his vial into the air, the consequences of which are, a voice from heaven declaring it is done: other voices, thunderings, lightnings, and an earthquake; a rupture of the great city into three parts; the fall of other cities; the remembrance of Babylon before God; the flight of every island and mountain, and a great hail storm, which causes men to blaspheme God, Rev 16:17.

College: Revelation (Pendahuluan Kitab)

PREFACE

This commentary on the Revelation of John has been prepared for general readers of the Bible who desire to deepen their understanding of God's inspired word. It is not a technical commentary, although it draws on the best in current biblical scholarship. It is not a devotional commentary, although the reader will find that Revelation certainly speaks to our day. My primary aim has been to provide a clear, concise explanation of what the biblical text means, showing the evidence on which my conclusions are based.

Extensive cross-referencing makes this volume a convenient reference tool for those seeking insight into a particular passage. However, I strongly recommend that users read through the entire commentary from beginning to end, considering each text in its broader context. It is particularly important to read the Introduction. There I define key terms ("kingdom of God," "labor pains," "apocalypse," etc.) and explain the historical, literary, and theological setting for John's work. Readers who truly desire to understand Revelation will find this approach most productive.

For many years I have taught Revelation at Minnesota Bible College and in other settings. Therefore most of the research for writing this commentary was already done. Nevertheless, completing this project on a tight deadline has been a major undertaking. Many people have provided assistance and support to make this book possible. MBC's President, Mr. Robert Cash, relieved me from certain duties as Vice President of Academics and Professor of New Testament so that I could make a research trip to Virginia. Dr. Mark Mangano, MBC's Professor of Old Testament and Biblical Languages, took over one of my classes to reduce my teaching load. The elders of the Meadow Park Church of Christ in Rochester, Minnesota, granted me a leave of absence from elders' duties so I could devote more time to writing. Dr. Harold Mahan, Director of the G.H. Cachiaras Memorial Library at MBC, provided research assistance. Dr. John Trotti and Mr. Roger Pittard, of Union Theological Seminary in Virginia, also provided library support. My dear wife Cathy read the entire manuscript and provided secretarial assistance. The series editors, Dr. Jack Cottrell and Dr. Tony Ash, also read the manuscript and offered helpful suggestions. Mr. John Hunter of College Press guided me through the publication process. My students and colleagues at MBC, my family members, and so many others offered help and encouragement along the way. The women of the Disciple's Prayer Life Sunday School class have bathed this entire project in prayer. To all these brothers and sisters in Christ, I offer my sincere thanks.

Christopher A. Davis

Rochester, Minnesota

July 2, 2000

-College Press New Testament Commentary: with the NIV

INTRODUCTION

I. INTENDED TO REVEAL NOT TO CONCEAL

The Revelation of John is one of the most often read, but least understood books of the Bible. The first three words of the Greek text of Revelation are ajpokavluyi" =Ihsou' Cristou' (apokalypsis Içsou Christou), or "apocalypse from Jesus Christ." Apokalypsis is a combination of two Greek terms: The noun kaluvptra ( kalyptra ) refers to some sort of "covering," particularly a woman's "veil." The preposition ajpov ( apo ) communicates the idea of "movement away from" or "removing" something from one location to another. The term apokalypsis literally means, then, "the removal of that which conceals" or "the removal of the veil" (so that one may see what is under it). In English, the term is usually translated "revelation" - something that does not "conceal" or "cover," but which "unveils" or "reveals." So John's own title for his book is "Apocalypse from Jesus Christ" or "Revelation from Jesus Christ."

Beginning with the very first word of the book, the author claims to be revealing something. John expects that his Christian readers will not be puzzled, but able to comprehend his meaning. He does not intend the Revelation to be an enigma, but to be understood . For centuries, however, the book's mysterious symbolism has served to hide more than it reveals. Anyone who reads interpretations of Revelation - from Irenaeus in the second century, to Joachim of Fiore in the twelfth century, to Hal Lindsey in the twentieth century - finds very little agreement regarding what the book means. The reason is that Revelation is so unusual, so unique in the New Testament, that many Bible students simply do not know how to approach it. They lack the "key" for unlocking the secrets John intends to share.

II. APPROACH TO REVELATION

A. AN HISTORICAL AND CRITICAL APPROACH

A breakthrough has come in our own time. Before the mid-1800s, the Bible was viewed as little more than a vast collection of proof texts that could be taken apart and used to support the doctrinal systems of the various churches. No serious effort was made to understand each book as a whole or to seek insight into the meaning of the biblical books by examining the historical circumstances in which they were written. Beginning with Ferdinand Christian Baur in the mid-nineteenth century, a new group of scholars has urged a different approach to Scripture - an historical and critical approach. This is the kind of approach to Revelation adopted in this commentary.

By "critical" we do not mean mere "faultfinding." Instead, being "critical" involves asking questions, weighing evidence, and forming judgments. If we ask no questions of Revelation, then we get no answers. Since we wish to understand this word from God, we ask the same kinds of penetrating questions of it that we ask of any other piece of literature, whether it be the orations of Cicero, the plays of Shakespeare, or the novels of Mark Twain. We ask questions such as: Who wrote this book? When? Where? How? For what purpose? To what audience? In what circumstances? Using what sources? Why is the book structured in the way it is? What did the terminology used by the author mean to the readers of his time? What literary techniques does he employ?

We take an "historical" approach to Revelation because we believe that the Bible should not be studied in a vacuum as if it had no relationship to the events surrounding its writing. One of the primary convictions of the Christian faith is that God does not reveal himself in a vacuum, but in history. He is not just "God." He is the God of Abraham, Isaac and Jacob; the God of Moses and the Exodus; the God who made an eternal covenant with King David; the God who came among us in the person of Jesus Christ in history. For this reason, one of the best ways to gain an understanding of the Bible is to learn something about the historical settings in which it was produced.

In this commentary, we uncover the meaning of Revelation by asking an historical question: What did this book communicate to its first readers? What did Revelation reveal to the Christians for whom John wrote? How would they have understood its message? In order to answer this question, we must learn all we can about who the first readers were. We must acquaint ourselves with their time, their location, their circumstances, their language, their literature, and their culture. Only then will we be able to discern what Revelation meant to the believers for whom it was intended. Only then will we begin to work out an accurate interpretation of Revelation in its historical context. We will find that most of the truths Christ revealed to the first readers are applicable to his modern-day disciples as well.

B. RESOURCES FOR THE STUDY OF REVELATION

What resources from the ancient world assist us in our efforts to correctly understand and interpret Revelation? Primary texts include:

1. The Hebrew Old Testament

The Old Testament contains history and theological reflection regarding God's covenant relationship with the people of Israel. Christians consider the Old Testament and New Testament (see below) to be the inspired, authoritative word of God.

2. The Septuagint

The Septuagint is a Greek version of the Old Testament. This translation was begun in the third century B.C. after Alexander the Great made Greek the common language uniting his empire. According to legend, seventy Jewish scholars independently produced identical translations of the Hebrew Scriptures, thus attesting to divine inspiration of the Greek text. For this reason, "LXX" (the Roman numeral for "70") serves as the common abbreviation designating the Septuagint translation. The Septuagint was the "Bible" of most of the first Christians, who lived in the Greek-speaking eastern half of the Roman Empire. Nearly every line of Revelation contains allusions to either the Septuagint or the Hebrew Old Testament. The Septuagint also includes the Apocrypha.

3. The Old Testament Apocrypha

The Apocrypha is a collection of Jewish writings, most of which date from the second century B.C. through the first century A.D. Christians from the Roman Catholic and Greek Orthodox traditions consider them part of the authoritative Christian canon. Most Protestants view the Apocrypha as useful, edifying works, but do not give them a status equal to that of the Old and New Testaments.

4. The Old Testament Pseudepigrapha

The Pseudepigrapha is a collection of Jewish and Christian documents, with the majority dating from the third century B.C. through the second century A.D. About one-third are called "apocalypses" because they resemble the Revelation of John in their language, style, use of symbolism, and/or shared concepts. Since they represent the same literary type, or "genre," they prove an invaluable aid to the study of John's vision (as discussed below in Part III). James H. Charlesworth has edited a two-volume collection of these writings in English.

5. Ancient Near Eastern Texts

Texts surviving from the Ancient Near East shed light on the cultural roots of ideas found in Revelation. To illustrate, the Babylonian Creation Myth offers insights into the symbolic meaning of the "sea" and the "sea monster" in John's vision. J.B. Pritchard has edited a useful collection of such texts in English translation.

6. The Dead Sea Scrolls

Called "the greatest manuscript discovery in modern times" by W.F. Albright, the Scrolls were produced by a Jewish community at Qumran on the northwestern shore of the Dead Sea. Some of the texts are biblical manuscripts, while others describe the beliefs and rules of the Qumran sect. Dating from the end of third century B.C. to A.D. 70, the Dead Sea Scrolls shed light on Palestinian Judaism in the years prior to the writing of Revelation.

7. The New Testament

Written in the first century A.D., the New Testament draws together writings of the very first Christian communities. As such, it represents our earliest and most precious witness to Jesus and the church he founded.

8. Josephus

A contemporary of John, Flavius Josephus composed valuable histories of the Jewish people. He provides us, for example, with a vivid, first-hand description of the destruction of Jerusalem in A.D. 70 - an event alluded to in Revelation.

9. The New Testament Apocrypha

The New Testament Apocrypha is a collection of extracanonical Christian writings (some from Gnostic or other heretical groups) from the second century A.D. and beyond. It provides us with additional samples of early Christian apocalypses.

10. Early Christian Fathers

Writings of Christian leaders from the post-New Testament period cast light on the circumstances surrounding Revelation's composition. To illustrate, Eusebius's History of the Church (ca. A.D. 325) identifies the author and date of Revelation. Eusebius also describes two great persecutions suffered by first-century believers - events that play a role in John's vision.

11. Rabbinical Writings

Although most date to the post-New Testament period, teachings of ancient Jewish rabbis (Mishnah, Talmud, Midrashim, etc.) sometimes illuminate the biblical text. We turn to them, for example, when interpreting the symbolism of the four living creatures in Revelation 4.

12. Classical Greek and Latin Literature

Ancient Greek and Latin writers open a door to the world of the first readers of Revelation. To illustrate, Suetonius has left us biographies of the first twelve Roman emperors, some of whom play a role in Revelation. The correspondence of Governor Pliny and the Emperor Trajan explains Roman policy toward Christians in the early second century. The nearly five hundred volumes of the Loeb Classical Library (Harvard University Press) make this wealth of knowledge available to English readers.

We will utilize all these resources and more as we interpret the Revelation of John. We study other ancient writings not because we consider them to be inspired or authoritative - not because we place them on an equal level with the Bible. Rather, we study them because they help us to enter the thought world of John's first readers, so that we may understand Revelation as they understood it.

C. STRENGTHS OF THE HISTORICAL AND CRITICAL

APPROACH TO REVELATION

The weakness of alternative approaches to Revelation is seen in their failure to create a consensus regarding the meaning of the book. There have been nearly as many interpretations of Revelation as there have been interpreters. The weakness of alternative approaches is further highlighted by the erroneous predictions made on the basis of those approaches. To illustrate, when the former Soviet Union disintegrated, many scholars' interpretations of Revelation perished with it.

The strength of an historical and critical approach to Revelation is demonstrated by several facts: First, there is a great deal of agreement among historical and critical scholars regarding the meaning of John's vision. They have found the key to interpreting Revelation, while others must rely heavily on guesswork. Second, an historical and critical interpretation of Revelation makes sense today, and it would have made sense to the first-century Christians for whom the book was written. Third, an historical and critical interpretation reveals that the message of Revelation is wholly compatible and consistent with the message of the rest of the New Testament. Finally, the accuracy of an historical and critical interpretation of Revelation can be demonstrated with objective evidence drawn from other ancient writings. It does not rest on subjective speculation.

III. APOCALYPTIC LITERATURE

Other New Testament writers communicate through narrative or epistle, but in Revelation John employs striking imagery and vivid symbolism. Although Revelation is unique in the New Testament, it was not at all unique in John's time. Revelation belongs to a genre, or type of literature, that was most popular in Palestine from the second century B.C. through the second century A.D. Such writings are called "apocalypses," or "apocalyptic literature," partly because they are revelatory in nature and partly because they resemble the Apocalypse of John (see Part I above).

A. JEWISH AND CHRISTIAN APOCALYPSES

The only apocalyptic writing in the Old Testament is the Book of Daniel. Some believe that Daniel is the oldest apocalypse and that later writers imitate its style. Others argue that the Book of the Watchers ( = 1 Enoch 1-36) is older. Whatever the case, Jewish theologians found apocalyptic to be a powerful tool for expressing their convictions concerning God and his dealings with the world. The most important Jewish apocalypses for our purposes are 1 Enoch (a compilation of five originally independent works dating from the second or third century B.C. to the first century A.D.), 2 Enoch (late first century A.D.), 2 Baruch (ca. A.D. 100), 3 Baruch (first to third century A.D.), 4 Ezra (ca. A.D. 100), the Apocalypse of Abraham (ca. A.D. 100), and the Apocalypse of Zephaniah (first century B.C. to first century A.D.). Beyond the apocalypses themselves, other writings from the period contain apocalyptic sections or features. Two examples are the Testaments of the Twelve Patriarchs (second century B.C.) and the Sibylline Oracles (second century B.C. through seventh century A.D.). All of these writings are preserved in the Pseudepigrapha (described above in Part II.B.4).

Early Christian apocalypses include, for example, the Shepherd of Hermas, 5 Ezra, and the Apocalypse of Peter (all dating to the second century A.D.). The Revelation of John appears to be the first Christian apocalypse - the first Christian adaptation of the apocalyptic form. Other New Testament writings certainly contain apocalyptic ideas, but in Revelation alone do we find a fully developed apocalyptic vision. Since John's Christian apocalypse builds on the earlier Jewish apocalyptic tradition, those Jewish documents serve as one of the most valuable resources for understanding the nature and meaning of Revelation.

B. CHARACTERISTICS OF APOCALYPTIC LITERATURE

But what exactly is an "apocalypse"? What sets these books apart and leads us to place them in a special class? First, Jewish apocalyptic literature is characterized by a particular kind of theology - a particular understanding of who God is and how he deals with his creation. Apocalyptic theology is rooted in the Jewish Scriptures since apocalyptic was initially a Jewish phenomenon. Christian apocalyptic writers later modified this theology in significant ways due to their encounter with Jesus Christ (see below).

Second, apocalyptic writers utilize a particular manner of communicating that theology - a distinctive form or style of writing . For example, they tend to make heavy use of symbolism.

So apocalyptic theology is a certain network of beliefs about God and the apocalyptic form is a certain means of expressing those beliefs. It is possible to have a message containing apocalyptic theology that is not communicated in the apocalyptic style. (An example would be the gospel preached by the Apostle Paul, which J. Christiaan Beker rightly describes as an "apocalyptic interpretation of the Christ-event.) However, true apocalypses - like the Revelation of John - display both apocalyptic form and apocalyptic theology.

1. Common Characteristics of the Apocalyptic Form

Some of the most common characteristics of the apocalyptic form are described below. Not every apocalypse includes every feature.

a. Visions or Revelations

Apocalypses take the form of visions or revelations from God. Whereas Old Testament prophets experience God directly ("The word of the Lord came to me" or "In the year that king Uzziah died, I saw the Lord"), the apocalyptic seers receive their revelations through an intermediary - often an angel. Their visions usually concern the future, giving apocalyptic a strong "eschatological" element.

b. Symbolism

Apocalyptic visions are filled with vivid symbolism. Over time, as various apocalyptists adopted and adapted the images used by others, a set of common symbols was developed. For example, the sea typically represents the forces of evil and chaos. Stars often represent angels. Beasts symbolize political powers opposed to God and his people. If we read Revelation alone (as so many do), then we may find John's symbolism puzzling and impenetrable. However, if we study other apocalypses as well, then we begin to see the patterns and Revelation becomes less intimidating.

c. Esoteric Elements

Apocalyptic writings are esoteric; they contain an element of mystery or secrecy. They are not meant for the general public, but for "insiders" who are acquainted, for example, with the meaning of the conventional apocalyptic symbols. John apparently considers his readers to be insiders able to grasp his meaning. By acquainting ourselves with their literature and culture, we can become insiders too.

d. Symbolic Numbers

Apocalyptic writers place symbolic meaning in numbers. Here, too, a set of conventional symbols emerge:

Two is the number of valid witness. Its Jewish roots are found in Deuteronomy 19:15 where the Lord requires at least two witnesses for a matter to be established in a court of law.

Three often relates to God. This symbol also has Old Testament roots in passages such as Isaiah 6:3 where the Lord receives the threefold worship of the seraphim: "Holy, holy, holy is the LORD Almighty." Christian writers tend to see Trinitarian connotations in this number since the Lord has revealed himself to us as God the Father, God the Son, and God the Holy Spirit.

Four often symbolizes the world, or God's creation. This goes back to the idea that the "four corners of the earth" (Ezek 7:2; cf. Rev 7:1), the "four quarters of the earth" (Isa 11:12), or the "four winds" (Jer 49:36; Ezek 7:9; Zech 6:5; Dan 7:2; cf. Matt 24:31//Mark 13:27; Rev 7:1) - i.e., north, south, east, and west - together encompass the whole of creation.

Five, the number of fingers on the human hand, describes a "handful" or a "few."

Ten - two "handfuls" - represents "several." Neither ten nor five should necessarily be interpreted literally in apocalyptic writings.

Seven is the number of "fullness," "completeness," "perfection." In some texts this number carries connotations of goodness or morality, for the author is thinking of persons or things being "complete" in the sense of being everything God intends them to be. However, the dominant meaning for seven is not "perfection" in the sense of being morally faultless, but "perfection" in the sense of being "complete" or "whole." We may trace the origin of this symbol to Old Testament texts such as Genesis 1-2, where seven days form a "complete" week.

Six is one less than seven; it does not "measure up" to seven or attain to the fullness of seven. Six, then, symbolizes "incompleteness," "imperfection," and sometimes evil.

Eight, in Christian apocalypses, symbolizes Jesus Christ. For an explanation, see the comments on Revelation 13:18.

Twelve tends to represent the people of God - those who love him and serve him faithfully (i.e., Law-keeping Jews in Jewish apocalypses and faithful Christians in Christian apocalypses). The idea no doubt comes from the Old Testament, where the twelve tribes of Israel together form the covenant community of God.

Multiples of these numbers typically represent the "fullness" or complete number of the thing symbolized. For example, the 144,000 (12 12 1000) in Revelation 7 represent the full number of the people of God. Other symbolic numbers used in Revelation will be explained at appropriate points in the commentary.

e. Pseudonymity

Rather than writing in their own names, apocalyptists typically employ pseudonyms, or false names. They attribute their works to an ancient hero such as Abraham, Jacob, or Ezra. What is the reason for this practice? Various theories have been put forward.

Many apocalypses (including Revelation) were composed in times of persecution. Some suggest that the pseudonyms and mysterious symbols are aimed at hiding the author's identity and message from hostile political authorities. One may question how successful this tactic would have been. Could any of John's neighbors read his description of the Whore of Babylon (Revelation 17) without seeing in it a criticism of Rome?

Apocalyptic literature became popular during the first and second centuries B.C., as Jewish prophecy declined and the Old Testament canon was being finalized. At the same time, Greco-Roman society tended to devalue the present and glorify the past. All of these factors would have made it difficult for newer theologians to gain a hearing. Perhaps they attributed their works to respected ancient luminaries in order to deceive their readers and add authority to their message. They pretended to predict events leading up to their own time, and thereby added credibility to their real predictions concerning the readers' future. The difficulty with this theory is that it assumes a great deal of gullibility on the part of the readers. Would many people really believe that writings of Enoch, the seventh descendant of Adam (Gen 5:18-24), had suddenly appeared in the second century B.C.?

It seems more likely that pseudonymity was openly used as a literary device. In other words, the readers knew very well that the writer was not Jacob or Moses or Ezra. Attributing a book to one of these Jewish heroes was a way of saying: What you are about to read is an apocalypse, so read and understand it as such. The "pen name" was chosen according to the subject matter of the apocalypse. For example, Baruch was the secretary of the prophet Jeremiah, who interprets the destruction of Jerusalem by the Babylonians in the sixth century B.C. (Jer 32:12-16; 36; 43:1-6; 45:1-2). Similarly, the author of the Syriac Apocalypse of Baruch writes of the destruction of Jerusalem by the Romans in A.D. 70. He presents himself as a "second Baruch" helping his readers understand why God again allowed the holy city to fall.

Whereas most apocalypses are pseudonymous, Revelation proves the exception to the rule. As we will see below (Part IV), John writes in his own name.

2. Common Features of Apocalyptic Theology

In addition to sharing a distinctive form of writing, Jewish and Christian apocalyptists tend to hold a number of common convictions concerning God and his ways with the world. This distinctive apocalyptic theology, or worldview, is rooted in the Old Testament. At the risk of oversimplifying a complex matter, we will trace the historical development of the apocalyptic worldview through three primary, overlapping stages: the Old Testament period, the intertestamental period, and the New Testament period.

a. Roots of Apocalyptic Theology in the Old Testament Period

(1) Genesis 1-5. Several key elements of apocalyptic theology appear in the opening chapters of Genesis, the foundational book of the Old Testament. First, God exists and he is the creator of all that is, including human beings. "In the beginning, God created the heavens and the earth" (Gen 1:1). God made humankind, both male and female, in his own image and his own likeness (Gen 1:26-27).

Second, by virtue of the fact that he is creator, God is also the owner, the king, the sovereign Lord over all creation. This truth is implicit in Genesis but is made explicit elsewhere in the Old Testament. For example, the Psalms proclaim that

The earth is the LORD's, and everything in it, the world, and all who live in it; for he founded it upon the seas and established it upon the waters (Ps 24:1-2).

God is the King of all the earth (Ps 47:7).

As creator and king, God alone has the right to decide what his world should be - what he considers "good" in his creation and what he considers "evil."

Third, as sovereign Lord, God created the world good. "God saw all that he had made, and it was very good" (Gen 1:31) - that is, pleasing to God, perfectly conforming to his will.

Fourth, Genesis does not state that human beings are immortal by nature. Instead, the first humans, Adam and Eve, were created mortal and their lives were sustained only by God's provision. God placed the tree of life in the center of the garden so that, by eating its fruit, the man and the woman could potentially live forever (Gen 2:9; 3:22). Life is the gift of God and is sustained by God alone at his good pleasure.

Fifth, God's creatures have rebelled against his sovereign will, thus introducing "sin" or "evil" into God's "good" creation. According to Genesis 2:16-17, God issued one command to Adam:

You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.

Chapter 3 describes how one of God's creatures, the serpent (discussed below), tempted Eve to sin - that is, to "be like God" by deciding good and evil for herself (Gen 3:5). (Note that the Book of Genesis implies a rebellion against God on the part of the serpent that preceded the rebellion of Adam and Eve.) As a result, she and Adam disobeyed God, ate the forbidden fruit, and thus introduced sin into the human race (Gen 3:6).

Sixth, God has responded to the sin of his creatures by pronouncing several terrible judgments: He cursed the serpent and promised that the woman's "offspring" would crush its head and thereby destroy it (Gen 3:14-15). He condemned the woman to pains in childbearing and domination by her husband (Gen 3:16). He cursed the ground so that it would resist Adam's efforts to cultivate it and would bear fruit only through painful toil (Gen 3:17-19). Finally, God kept the promise made in Genesis 2:17 by condemning Adam and Eve to death. Genesis 3:22-24 reads:

And the LORD God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever." So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

Separated from the tree of life, "nature" took its course: Adam and Eve - and their descendants after them - eventually died (see Gen 5:5-31).

Note that, within the framework of Genesis, death is the destruction of God's creation. Furthermore, it is God's penalty for sin, for the idolatrous effort to be one's own "god" by deciding good and evil for oneself. Human beings die as a result of their own sin (e.g., Adam and Eve themselves) and/or as a result of their ancestor's sin (Adam and Eve's descendants - including, for example, innocent babies who sometimes die not because they have rebelled against God on their own, but because they have been cut off from the tree of life due to the sin of their ancestors) and as a result of the serpent's sin (since the serpent played a role in the fall of Adam and Eve, which led to their death and that of their descendants). As the Apostle Paul would later phrase it, "the wages of sin is death" (Rom 6:23).

(2) Promised Salvation from Sin and Death. However, throughout the Old Testament, God, in his grace and mercy, declares that he will not allow sin and death to have the last word. For example, he vows that Adam and Eve's "offspring" will crush the serpent's head (Gen 3:14-15). He swears to the nomad Abraham that "all people on earth will be blessed through you" (Gen 12:3). He promises King David that, "when your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom . . . forever" (2 Sam 7:12-13). To the prophet Isaiah God reveals his future plans: "Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind" (Isa 65:17).

b. Development of Jewish Apocalyptic Theology in the Intertestamental Period

(1) Rebellion in Heaven . In reading the Old Testament and attempting to discern the truths contained in it, Jewish apocalyptists draw the logical conclusion that the serpent of Genesis 3 must have been an angel who rebelled against God. After all, the Scripture says that, "in the beginning, God created the heavens and the earth" (Gen 1:1). The "heavens and earth" include everything that exists - both the natural, "earthly" realities and the supernatural, "heavenly" realities. Therefore the serpent must have been some sort of creature of God.

This talking "serpent" was certainly unlike other serpents; it apparently did not belong to the natural sphere. Therefore it must have been some sort of supernatural creature - a heavenly or angelic being.

Genesis states that " all that [God] had made" was "very good" (Gen 1:31), and yet the serpent reveals itself to be very evil by tempting humans to sin. Apparently, the "serpent" was an angel who had fallen away from God - a heavenly creature who had surrendered its original goodness and rebelled against the creator. Jewish apocalyptists conclude, then, that the "serpent" must have been a supernatural, angelic being (known to Christians as the "devil" or "Satan"), and that rebellion against God in the heavenly sphere must have preceded Adam and Eve's rebellion against God in the earthly sphere.

This type of interpretation of the Genesis story is found, for example, in 2 Enoch, a Jewish apocalypse dating to the late first century A.D.:

But [Satanail] from the order of the archangels deviated, together with the division [of angels] that was under his authority. He thought up the impossible idea, that he might place his throne higher than the clouds which are above the earth, and that he might become equal to my [i.e., God's] power.

And I hurled him out from the height, together with his angels [to the earthly sphere] . . . . And he will become a demon, because he fled from heaven; Sotona, because his name was Satanail. In this way he did become different from the angels. His nature did not change, [but] his thought did, since his consciousness of righteous and sinful things changed. And he became aware of his condemnation and of the sin which he sinned previously. And that is why he thought up the scheme against Adam. In such a form he entered paradise, and corrupted Eve (2 Enoch 29:4-5 and 31:4-6 [J]).

This passage from 2 Enoch also illustrates another important aspect of apocalyptic theology: While there was a rebellion against God in the heavenly sphere, this rebellion did not succeed. The rebels were put down and God maintained his sovereignty. Apocalyptic writers often express this conviction by speaking of God binding the devil and his angels in prison (e.g., 1 Enoch 10:4-6; cf. 18:12-19:1; 21:1-6; Test. Levi 18:12; Mark 3:26-27; 2 Pet 2:4; Jude 6) or casting them out of heaven onto the earth (as in the passage quoted above). Defeated on the supernatural plane, they continue their warfare on the natural plane by inciting human beings to join their fight against God.

(2) The Present Evil Age and the Kingdom of Satan . As noted above, Genesis 3 attributes pains in childbearing, painful toil, and human death to God's judgment against the sin of Adam and Eve. Jewish apocalyptists read the Scripture, consider the outcome of the Fall, and draw this conclusion: The sin of Adam and Eve caused the world to be afflicted not only with the judgments mentioned above, but with all manner of evils. To illustrate, 2 Baruch (ca. A.D. 100) maintains that

When [Adam] transgressed, untimely death came into being, mourning was mentioned, affliction was prepared, illness was created, labor accomplished, pride began to come into existence, the realm of death began to ask to be renewed with blood, the conception of children came about, the passion of the parents was produced, the loftiness of men was humiliated, and goodness vanished (2 Apoc. Bar. 56 @ :6).

Realizing that the entire human race has been adversely affected by Adam's sin, the author of 4 Ezra (ca. A.D. 100) comes close to despair:

It would have been better if the earth had not produced Adam, or else, when it had produced him, had restrained him from sinning. . . . O Adam, what have you done? For though it was you who sinned, the fall was not yours alone, but ours also who are your descendants (4 Ezra 7:46[116], 48[118]).

Yet Adam does not shoulder the whole blame for warping God's creation. All creatures (both human and angelic) who choose evil over the good, who ally themselves with Satan against God, contribute toward the ruin of God's handiwork. Second Baruch declares:

. . . although Adam sinned first and has brought death upon all who were not in his own time, yet each of them who has been born from him has prepared for himself the coming torment [i.e., the coming judgment/punishment for sin]. . . . Adam is, therefore, not the cause [of "destruction," or "retribution"], except only for himself, but each of us has become our own Adam (2 Apoc. Bar. 54:15a, 19).

Jewish apocalyptists and other writers of their era refer to this world corrupted with evils, this world marred by death, this world fallen away from its original goodness, using a number of different terms. For example, they call it "the present evil age" - they claim that the "present age" is characterized by "evil." They describe this fallen world as the "kingdom of Satan" - that is, a world where Satan and his allies (both human and angelic) exercise a degree of "kingdom" or "kingship" or "rule," a degree of power and influence. Human beings have collaborated with Satan to transform God's good creation into the "present evil age," the "kingdom of Satan," a world twisted and ruined by evil and death.

(3) The Eschatological Age and the Kingdom of God . The Jewish apocalyptists are hardheaded realists who see more clearly than most the nature and pervasiveness of evil in the created order. Still, they do not despair, for they believe the Old Testament promises of redemption. Though extremely pessimistic about the ability of human beings to purge the world of evil, they are extremely optimistic that God will prove true to his word. They trust that God will someday break into history and radically transform the cosmos, that he will "create new heavens and a new earth" through his promised Redeemer. Then sickness and death will be no more. No more will the untamed forces of nature maim and destroy. God will wipe away all tears and restore broken relationships. He will put an end to sin and evil and demonic activity in the world. Death will give way to eternal life. Now evil is tolerated, but then God will suffer evil no more. Now we are living in the "present evil age," but then God will inaugurate a "new age" or "last age" or "eschatological age" (from the Greek term e[scato" [ eschatos ], which means "last"). Now we know only the perversion of creation, but then God will make a "new creation." Now the world is the "kingdom of Satan," but then he will transform it into the "kingdom of God."

(4) The Shift of the Ages. Through what sequence of events will this radical reconfiguration of all things come about? In general, the Jewish apocalyptists anticipate that the world will first undergo a time of terrible "distress" or "tribulation" as Satan and his allies make one last attempt to overcome God and his people. They liken this period of turmoil to the "woes" or "birth pains" that a woman endures in childbirth. In their minds, this time of suffering for God's people will be the "labor pains" preceding the "birth" of the "new creation."

Second, God will send the promised Savior and Redeemer, the Messiah and Christ, the Son of David and Son of Abraham.

Third, they predict that the "labor pains" and the coming of the Messiah will be followed by a great day (sometimes called the "day of the Lord") in which God will suddenly raise the dead (either all the dead or only the servants of God, depending on the writer) to new life.

Fourth, the Messiah will carry out God's final judgment against all his enemies. In other words, God, through his Messiah, will set all wrongs right and put an end to the evil that pollutes his creation. Satan, his angels, and humans allied with them will either be annihilated or forced to suffer an eternal punishment (depending on the writer).

The end result will be a "new age" or "new creation" in which every aspect will conform to God's good and perfect will - the "consummation" of the kingdom of God, or the coming of God's sovereign rule in its fullness.

Who will participate in this new world? Virtually all the Jewish apocalyptists agree that only righteous, covenant-keeping Jews who obey the Law of Moses (not Gentiles) will inherit a place in the consummated kingdom of God.

These sorts of expectations are characteristic features of Jewish apocalyptic theology - common elements of the apocalyptists' understanding of God and his dealings with the world. To illustrate, most are found in two passages from the book of Daniel, a Jewish apocalypse included in the Christian canon.

In Daniel 2, King Nebuchadnezzar has a dream in which he sees an enormous statue with a head of gold, chest and arms of silver, belly and thighs of bronze, legs of iron, and feet made partly of iron and partly of baked clay. As the king watches, a rock "cut out, but not by human hands" (i.e., cut out by God) strikes the statue and shatters it to dust. Then the rock becomes a huge mountain that fills the whole earth (see Dan 2:31-35). In verses 36-45 Daniel interprets the vision, telling Nebuchadnezzar:

. . . You, O king, are the king of kings. . . . You are that head of gold.

After you, another kingdom will rise, inferior to yours. Next, a third kingdom, one of bronze, will rule over the whole earth. Finally, there will be a fourth kingdom, strong as iron - for iron breaks and smashes everything - and as iron breaks things to pieces, so it will crush and break all the others. Just as you saw that the feet and toes were partly of baked clay and partly of iron, so this will be a divided kingdom; yet it will have some of the strength of iron in it, even as you saw iron mixed with clay. . . .

In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever.

Daniel predicts that a series of temporal, human kingdoms (represented by the statue) will be replaced (on the "day of the Lord" at the "final judgment") by the eternal kingdom of God (represented by the rock).

Other common elements of Jewish apocalyptic theology appear in Daniel 12:1-3:

At that time [the archangel] Michael, the great prince who protects your people [ = the Jews], will arise. There will be a time of distress such as has not happened from the beginning of nations until then [ = the period of "labor pains"]. But at that time your people - everyone whose name is found written in the book - will be delivered. Multitudes who sleep in the dust of the earth will awake [ = the resurrection]: some to everlasting life, others to shame and everlasting contempt [ = the division made between the righteous and unrighteous at the final judgment]. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness [ = obedience to the Mosaic Law], like the stars for ever and ever.

(5) Apocalyptic Transcendence, Dualism, and Pessimism. We have seen that the Jewish apocalyptists hold a transcendent worldview. They believe that beyond the visible, material, earthly, physical realities, there lie invisible, immaterial, heavenly, spiritual realities. Spiritual powers influence the material universe in significant ways. The apocalyptic worldview makes room for the supernatural.

Since some angels and some humans oppose God, apocalyptic theology also includes a strong element of dualism. In other words, there are two opposing powers in the world - the evil and the good. What we are witnessing in history is a struggle between the forces of good (God, his angels, his righteous servants) and the forces of evil (Satan, demonic powers, unrighteous persons who do not submit to the Lord). Apocalyptists do not believe in an absolute dualism, for the power of Satan and his allies is not equal to that of the creator and Lord of all. However, evil powers do exercise a degree of influence in the world because the sovereign God - for the time being - permits it. One of the reasons the righteous suffer is that they are being attacked and persecuted by the enemies of God, both human and demonic.

Most apocalypses come out of communities experiencing such persecution firsthand. Their prolonged struggle with evil has led them to a certain kind of pessimism. The Old Testament prophets look for God's good purposes to be worked out within the historical process - in the world as we know it. In contrast, Jewish apocalyptists do not expect the world to improve. They doubt that human beings will ever overcome evil to build a good, just, and godly society on their own.

(6) Apocalyptic Optimism, Determinism, and Triumph. Although they are pessimistic about humanity's ability to redeem a fallen world, the apocalyptists are optimistic that God will do just that. From the Old Testament, they know that God is good, just, powerful, and true. If he is good, then he will not allow evil to stand forever. If he is just, then he will punish the wicked and reward the righteous. If he is powerful, then he can do it; and if he can do it, then he will do it. But if this is so, then why do so many of God's faithful servants suffer hardship, poverty, and even violent death? If this is so, then why do so many of the wicked live prosperous lives and then die peacefully in bed? With remarkable faith, apocalyptic writers conclude that God will be true to himself and true to his promises. He will punish evildoers and vindicate his holy people - if not before death then after death, if not in this life then in another, if not in this world then in a new world created just for them. History has a goal predetermined by God: The Sovereign Lord will redeem his fallen creation, purging it from evil and bringing every detail into conformity with his good and perfect will. The Lord will indeed triumph; his kingdom will come.

c. Development of Christian Apocalyptic Theology in the New Testament Period

Against this background, we now turn our attention to the New Testament period. When the German theologian Ernst Käsemann identifies Jewish apocalyptic as "the mother of Christian theology," he is not far off the mark. When Jesus of Nazareth arrives on the scene, he confirms that much of the apocalyptists' interpretation of the Old Testament is correct. Influenced by Jesus and the first disciples taught by him, New Testament writers introduce many elements of Jewish apocalyptic theology into the Christian Bible. Some elements they adopt wholesale; others they modify or transform as their insight into God's purpose - enacted through Christ - surpasses that of their predecessors. Christian theology, then, is largely apocalyptic theology.

(1) Supernatural Forces of Evil . New Testament writers share the apocalyptists' belief in both the earthly and heavenly, the natural and supernatural spheres. Behind the evils plaguing this world - behind the deeply rooted systemic wickedness, behind the sophisticated lies that have for centuries held entire civilizations captive under false worldviews - lies an intelligence, a power beside and beyond that of mere human beings. As Paul says,

Our struggle is not against flesh and blood [i.e., human beings - creatures of the earthly, natural sphere], but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly [supernatural] realms (Eph 6:12).

(2) Adam and the Present Evil Age. New Testament writers also hold to the notion of the "kingdom of Satan" or "present evil age" - an era marred by sin and death that begins with the rebellion of Adam and ends with the consummation of God's kingdom. To illustrate, Paul maintains that

. . . sin entered the world through one man [Adam], and death through sin, . . . many died by the trespass of the one man . . . . The judgment [of God] followed one sin and brought condemnation . . . . by the trespass of the one man, death reigned through that one man . . . (Rom 5:12,15,16,17).

The creation waits in eager expectation for the sons of God to be revealed [at the resurrection]. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay [including death] and brought into the glorious freedom [from decay] of the children of God (Rom 8:19-21).

(3) The Kingdom of God and the Ministry of Jesus . Working from within this kind of apocalyptic worldview, New Testament writers show that Jesus - in his words and even more so in his deeds - claimed to be the promised Messiah, the one sent by God to annihilate the kingdom of Satan and inaugurate the kingdom of God. As 1 John 3:8 words it, "The reason the Son of God appeared was to destroy the devil's work."

That this was Jesus' purpose and mission is seen in every aspect of his ministry. For example, the coming of God's kingdom was the subject of Jesus' preaching, as shown by the summary of his message found in Mark 1:14-15:

After John [the Baptist] was put in prison, Jesus went into Galilee, proclaiming the good news [or "gospel"] of God. "The time has come," he said. "The kingdom of God is near. Repent and believe the good news!"

Note that the "gospel" message, according to Jesus, is the proclamation of the "good news" - the apocalyptic promise - that God will soon annihilate evil and transform the entire cosmos to conform to his will.

God's coming kingdom was also the focus of Jesus' teaching. For example, in teaching his disciples to pray, Jesus tells them:

This, then, is how you should pray: "Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven" (Matt 6:9-10).

When Jesus calls on people to repent and "leave your life of sin" (John 8:11), he is urging them to turn away from evil - to renounce their alliance with Satan (whether conscious or unconscious) and conform their lives to the coming "kingdom" or "rule" or "Lordship" of God. When Jesus forgives sins as only God can (see, e.g., Luke 5:17-26), he shows that God - through his Messiah Jesus - is in the process of doing away with evil, in the process of wiping away the sin that has corrupted his creation for so long. When Jesus gathers disciples to himself and commands them to "love each other as I have loved you" (see, e.g., John 15:12), then he is beginning to form the community of the "eschatological age," when men and women from all nations will live together in peace forever under the beneficent kingship of God.

Jesus' miracles also proclaim the "good news" of God's emerging kingdom. They show that, in the person of Jesus the Christ, God has entered into his sinful, fallen, perverted creation in order to set things right - to reestablish his kingdom rule over it. For example, by healing the sick, Jesus shows that God is going to put an end to the pain and suffering and misery that have warped his good creation. This is why Jesus, in Luke 10:8-9, gives these instructions to his disciples when he sends them out with authority to preach and heal in his name:

When you enter a town and are welcomed, eat what is set before you. Heal the sick who are there and tell them, "The kingdom of God is near you" (italics added for emphasis here and throughout the commentary).

He says, when you heal the sick, you must not forget to tell them what it means - what it signifies. The healings are intended to show that the kingdom or lordship of God is near - that it is becoming a reality through the Messiah Jesus (here working through his disciples).

When Jesus exorcises demons, he shows that God is in the process of destroying the kingdom of Satan and establishing the kingdom of God. To illustrate, Luke 11:14-20 recounts how, on one occasion,

Jesus was driving out a demon that was mute. When the demon left, the man who had been mute spoke, and the crowd was amazed. But some of them said, "By Beelzebub [another name for Satan], the prince of demons, he is driving out demons." Others tested him by asking for a sign from heaven.

Jesus knew their thoughts and said to them: "Any kingdom divided against itself will be ruined, and a house divided against itself will fall. If Satan is divided against himself, how can his kingdom stand? I say this because you claim that I drive out demons by Beelzebub. Now if I drive out demons by Beelzebub, by whom do your followers drive them out? So then, they will be your judges. But if I drive out demons by the finger of God [i.e., by the power of God], then the kingdom of God has [already] come to you."

When Jesus calms the storm and walks on water (see Matt 14:22-33; Mark 6:45-52; John 6:16-21), he shows that even the forces of nature - all God's creation - will be brought under his lordship so that they bend to his will and no longer hurt and destroy. When Jesus resuscitates the dead (e.g., Lazarus in John 11), he points forward to the day when all God's people will be raised up to eternal life in his consummated kingdom.

(4) The Kingdom of God and the Death of Jesus . What is the relationship between Jesus' death on the cross and the kingdom of God? During the Old Testament period, covenants - i.e., formal relationships between two parties - were established or sealed through animal sacrifices. To illustrate, Exodus 24:1-11 describes how God established a covenant with the people of Israel that was mediated by Moses (the so-called "Mosaic Covenant"). The Law of the Lord was read to the people, specifying the behavior that would be required of them in their new relationship with God. Israel then "responded with one voice, 'Everything the Lord has said we will do'" ( vv. 3,7). They agreed to enter into the type of covenantal relationship with God described by the Law. Next, animals were sacrificed and Moses sealed the covenant with blood: He "took the blood, sprinkled it on the people and said, 'This is the blood of the covenant that the Lord has made with you'" ( v. 8) - i.e., the sacrificial blood that seals or establishes the Mosaic Covenant. Finally, the elders of Israel, on behalf of the entire nation, ascended Mount Sinai, saw God, and ate and drank with him. They shared a "covenant meal" celebrating the new relationship with God Israel now enjoyed through the blood sacrifices.

During his last meal with his disciples - on the evening before his crucifixion - Jesus took simple bread and a cup of wine, and he used them to offer the most detailed explanation of his death in the Gospels:

When the hour came, Jesus and his apostles reclined at the table. And he said to them, "I have eagerly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it again until it finds fulfilllment in the kingdom of God."

After taking the cup, he gave thanks and said, "Take this and divide it among you. For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes."

And he took bread, gave thanks and broke it, and gave it to them, saying, "This is my body given for you; do this in remembrance of me."

In the same way, after the supper he took the cup, saying, "This cup is the new covenant in my blood, which is poured out for you" (Luke 22:14-20).

Jesus says, "This is my body given for you (uJpeÉr uJmw'n, hyper hymôn) . . . . my blood, which is poured out for you (hyper hymôn)." Although not readily apparent in English translation, this is sacrificial language from the Greek version of the Old Testament. Jesus is saying that his impending death will be a sacrifice. But what kind of sacrifice? The Lord tells them: "This cup is the new covenant in my blood." He uses language nearly identical to that employed in Exodus 24:8 ("This is the blood of the covenant") to identify his death precisely as the kind of sacrifice that establishes a covenant. What covenant? Not the Mosaic Covenant, but a "new covenant." What, then, is the significance of the ritual meal of bread and wine - the "Eucharist" or "Lord's Supper" Jesus commands his disciples to observe "in remembrance of me"? It is the "covenant meal" celebrating the establishment of the "new covenant" through Jesus' sacrifice. Who participates in this "new covenant"? God, who sent Jesus to establish the covenant, and Jesus' disciples - those from "all nations" (see Matt 28:19), Jews and Gentiles alike , who accept God's lordship over their lives as exercised through his Messiah. In other words, those persons to whom the "covenant meal" is offered. Finally, when may Jesus' disciples participate in this "new covenant" relationship with God? The answer is: Both now and, more completely, in the future. The "new covenant" was established in the past by Jesus' sacrificial death. It is in place now, in the present , so that Jesus' disciples - who were once "God's enemies" - are now at "peace with God" and "reconciled to him through the death of his Son" (Rom 5:1,10). Yet disciples of Christ will experience this new relationship with God on an even deeper, more intimate level, in the future - when they are raised from the dead, when they "see him as he is" (1 John 3:2), when the new covenant "finds fulfilllment in the [consummated] kingdom of God."

Who participates in the Kingdom of God - the coming "new creation" in which every detail will conform to the will of God? All those who share in the "new covenant." And who participates in the "new covenant"? All those who choose to be disciples of Jesus. All those who conform to the will of God as he makes that will known through his Messiah. All those who embrace God's kingdom rule over their lives in Christ. In essence, Jesus offers "all nations" a place in the kingdom of God now in the form of the "new covenant" established by his sacrificial death. This truth is extremely important: Jesus' death on the cross forgives sins not merely in the sense that, through it, God pardons wrong deeds. (The sinner receiving such a pardon would still be trapped in a fallen world and doomed to death.) Jesus' death forgives sins in the sense that it provides an escape from the "present evil age" - and entrance into the emerging kingdom of God - in the form of a "new covenant" relationship with God. By his sacrificial death, Jesus shattered the kingdom of Satan, the powers of sin and death, and thus established the kingdom of God. The New Testament writers testify to this wonderful truth:

. . . the Lord Jesus Christ . . . gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father . . . (Gal 1:3-4).

Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death - that is, the devil - and free those who all their lives were held in slavery by their fear of death (Heb 2:14-15).

[God] has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins (Col 1:13-14).

. . . our Savior, Christ Jesus, . . . has destroyed death and has brought life and immortality to light through the gospel (2 Tim 1:10).

Since death came through a man [Adam], the resurrection of the dead comes also through a man [Jesus Christ] (1 Cor 15:21).

Jesus is the full realization of the Old Testament and apocalyptic hopes. He is the "son of Adam" who crushes the serpent's head for his disciples by dying to make a place for them in God's kingdom. He is the "Son of Abraham" who offers this blessing to "all people on earth." He is the "Son of David" who rules over an eternal Kingdom - not through military force, but by dying as a sacrifice for his people. He is the promised one who freely offers "new heavens and a new earth" to all who desire it - to everyone willing to live as his disciple, willing to accept the beneficent rule of God over his or her life.

(5) The Kingdom of God and the Resurrection of Jesus . Jesus died on the cross, and on the third day - much to the surprise of his disciples - God raised him from the dead. What is the meaning and significance of his resurrection? Many answers to that question are found in the New Testament, but we shall mention only four: First, the fact that Jesus was raised from the dead means that he is our contemporary, that he continues to live and work among us. His Spirit is continuously present with us today in accordance with the promise he gave to his first disciples: "Surely I am with you always, to the consummation of the age" (Matt 28:20).

Second, Jesus' return from the grave shows that life after death is possible. Furthermore, such life takes the form of resurrection, by which the biblical writers mean transformed, bodily existence in the eschatological age . Resurrection is a bodily form of existence in the sense that, like the risen Jesus, raised persons possess bodies (sw'ma, sôma). They are not ghosts or disembodied spirits. Like Jesus, they also retain their memories, their personalities, their identities - everything that made them who they were before death, everything that made them some body . (The Greek idea of the sôma includes both the "body" in the sense of the "physical frame" and the "body" in the sense of the "person.") Resurrection is a transformed kind of existence in the sense that, like Jesus, raised persons enjoy a better, higher, more glorious, more exalted, more lasting form of existence than they knew before death. Resurrection is existence in the eschatological age in the sense described below.

Third, the resurrection of Jesus marks the beginning of the general resurrection of the righteous anticipated by the apocalyptists. Thus Paul calls Christ "the firstfruits of those who have fallen asleep" (1 Cor 15:20) and "the firstborn from among the dead" (Col 1:18) - that is, the first of many to rise from death to eternal life. This is why Christ's resurrection was more than an anomaly, why it gives Christians sure hope for their own resurrection. Jesus' emergence from the tomb shows that the apocalyptists' hopes were not misplaced - that there is indeed such a thing as the resurrection, that it has begun, and that we should expect for many more to be raised in the future. When will this "general resurrection" take place? Jesus indicated that it would occur at his "Second Coming" or "Parousia" (from the Greek term parousiva for "coming," "arrival" or "appearing"), when he returns to carry out the final judgment and consummate the kingdom of God. Paul describes this event in 1 Thessalonians 4:13-18:

Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope. We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him. According to the Lord's own word, we tell you that we who are still alive, who are left till the coming [ parousia ] of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage each other with these words (1 Thess 4:13-18).

From that time forward, "there will be no more death or mourning or crying or pain, for the old order of things has passed away" (Rev 21:4).

Fourth, the resurrection of Jesus marks the beginning of the eschatological age and the kingdom of God. The Jewish apocalyptists had predicted that the resurrection of the dead would announce the coming of God's kingdom (see above). The resurrection of Jesus, "the firstborn from among the dead," showed his first disciples that the anticipated event had begun - that God was beginning to fulfilll his eschatological promises, that the kingdom of God had arrived. At the same time, the fact that sin and evil continued to mar the world, the fact that human beings continued to die, demonstrated to first century Christians that the kingdom of Satan had not yet entirely passed away. In light of these two undeniable realities (the continued presence of evil in the world and the eschatological event of Christ's resurrection), they concluded that God's intention must be to establish his kingdom more gradually than the Jewish apocalyptists had anticipated. In other words, the "present evil age" and the "eschatological age" would coexist - or "overlap" - for a time.

Day of the

Sin of Adam Lord

& Eve

PRESENT EVIL AGE

(Kingdom of Satan)

Eternal life for

"Labor pains" righteous Jews and Gentiles

Rebellion ("overlap" of the ages)

in heaven

ESCHATOLOGICAL AGE

(Kingdom of God)

Creation Messiah comes Messiah returns

Resurrection

Final Judgment

Fig. 2. The Shape of Christian Apocalyptic Theology

In the recent past, the kingdom of God had invaded the kingdom of Satan with the coming, the ministry, the death, and the resurrection of the Messiah. In the present (which becomes the period of "labor pains" in Christian theology - see below), God is allowing the two kingdoms, the two realities, to coexist. The "new covenant" is in place and Christians are embracing the kingdom of God over their lives; but death, the "last enemy," has not yet been completely "destroyed." In the future, however, Christ will return a second time to annihilate the kingdom of Satan and consummate the kingdom of God. In this way, Jesus' resurrection from the dead gave Christian theology its distinctive shape as compared to Jewish apocalyptic theology (compare Fig. 2 with Fig. 1).

Romans 13:11-14 shows that the Apostle Paul arrived at this understanding of God's actions in Christ. In this text, he compares the kingdom of Satan to the darkness or nighttime and the kingdom of God to the light or daytime:

And do this [i.e., live as kingdom people by obeying Christ's command to "love one another"], understanding the present time [oJ nu'n kairov" ( ho nyn kairos ), Paul's technical term for the "overlap" of the ages]. The hour has come for you to wake up from your slumber [i.e., act as if the daytime/kingdom of God has arrived and the nighttime/kingdom of Satan has ended], because our salvation [i.e., our resurrection to eternal life in the consummated kingdom of God] is nearer now than when we first believed. The night is nearly over [i.e., the kingdom of Satan has not entirely ended, but its days are numbered]; the day is almost here [i.e., the kingdom of God has not yet completely arrived, but it has "dawned"]. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime [i.e., as if God's kingdom rule had already fully come], not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature.

That the "overlap" of the ages was Jesus' own understanding of God's plan is shown by his masterful Parable of the Weeds:

Jesus told them another parable: "The kingdom of heaven [ = the kingdom of God - the sovereignty God exercises from the heavenly sphere, rather than any human sovereignty exercised from the earthly sphere] is like a man who sowed good seed in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. When the wheat sprouted and formed heads, then the weeds also appeared.

"The owner's servants came to him and said, 'Sir, didn't you sow good seed in your field? Where then did the weeds come from?'

"'An enemy did this,' he replied.

"The servants asked him, 'Do you want us to go and pull them up?'

"'No,' he answered, 'because while you are pulling the weeds, you may root up the wheat with them. Let both grow together [ = the "overlap" of the ages when the kingdom of Satan and kingdom of God coexist - see the interpretation of the parable given below] until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.'"

Then he left the crowd and went into the house. His disciples came to him and said, "Explain to us the parable of the weeds in the field."

He answered, "The one who sowed the good seed is the Son of Man [i.e., Jesus, the Messiah, who inaugurates the kingdom of God by preaching the gospel and dying as the sacrifice that makes it possible for people to become disciples/participants in the "new covenant"/"sons of the kingdom"]. The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sows them is the devil. The harvest is the end of the age [i.e., the final judgment when a division is made between the wicked and the righteous, when the "present evil age" is ended and the "eschatological age" comes in its fullness], and the harvesters are angels.

"As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. [Note that Jesus considers the field/world to be his kingdom. God has never surrendered his good creation to the evil one, but at the final judgment will root out and destroy his evil works.] They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth [i.e., eschatological condemnation for the wicked]. Then the righteous will shine like the sun [i.e., the radiant glory of the resurrection body] in the kingdom of their Father. He who has ears, let him hear" (Matt 13:24-30,36-43).

d. Major Differences between Jewish and Christian Apocalyptic Theology

Jewish apocalyptic is indeed "the mother of Christian theology." The first Christians interpret Jesus in apocalyptic terms, as the Lord himself taught them to do. However, while Jesus does fulfill apocalyptic expectations, he does not do it in the way most Jews expect. Consequently, their first-hand experience with God's Messiah leads the early Christians to recast apocalyptic theology in several significant ways (again, compare Fig. 1 with Fig. 2).

(1) Identity of the Messiah . Christian apocalyptic writers name Jesus of Nazareth as the promised Messiah who destroys the kingdom of Satan and establishes the kingdom of God. Non-Christian Jewish apocalyptists do not, of course, make that identification.

(2) The Coming of God's Kingdom. From the point of view of Jewish apocalyptists, the coming of God's kingdom rule lies in the future, at the long-anticipated "Day of the Lord." In contrast, Jesus' first disciples see the kingdom as both a present and a future reality. They proclaim not that God has made promises that he will someday fulfill, but that he has made promises that he has already begun to fulfill in their own lifetime. The kingdom of God has begun to appear with the first coming of Jesus. With his Second Coming it will reach its sudden and swift consummation. In other words, for Jewish apocalyptists the kingdom of God comes suddenly in the future. For Christian apocalyptists it comes more gradually, in two stages.

Scholars sometimes refer to this idea as "the already, but not yet" of Christian theology. The kingdom of God has already broken into history with the coming of Jesus, but it has not yet come in its fullness. Another way of saying this is that Christian theology contains a strong element of "realized eschatology." This is the belief that many of the eschatological events (e.g., the "labor pains," the coming of the Messiah, the resurrection, the coming of God's kingdom) are already, to some extent, being "realized" or experienced in the present.

(3) The "Labor Pains." Jewish apocalyptists view the period immediately preceding the consummation of God's kingdom as the "labor pains" - a time of intense suffering and persecution for God's people. Christian writers agree that the "labor pains" precede the consummation. However, they differ from their predecessors by identifying the "labor pains" with the period between Christ's first and second comings - the "overlap" of the ages.

(4) Participants in God's Kingdom . Both Jewish and Christian apocalyptists agree that resurrection to eternal life in the consummated kingdom of God is for the "righteous" - that is, for covenant-keepers. They disagree regarding which covenant leads to this salvation. Jewish apocalyptists reserve resurrection to life for persons who participate in the Mosaic covenant and obey the Mosaic Law. In most cases, this limits salvation to Jews, since the Mosaic Law was given to the Jewish people. Christian apocalyptists believe that salvation comes to those who share in the new covenant established by Christ's sacrificial death. This new covenant is based not on Jewish descent, but on "faith" or commitment to God/Christ as Lord. It therefore opens the way for both Jews and Gentiles to enter the rule of God.

(5) Expectation and Fulfillment. The gap between Jewish expectation and the actual fulfilllment of God's promises proved a stumbling block to many Jews of the first century. Luke shows that even John the Baptist was bewildered by the way in which Jesus carried out his messianic mission:

John's disciples told him about all these things [Jesus was doing]. Calling two of them, he sent them to the Lord to ask, "Are you the one who was to come, or should we expect someone else?"

When the men came to Jesus, they said, "John the Baptist sent us to you to ask, 'Are you the one who was to come, or should we expect someone else?'"

At that very time Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. So he replied to the messengers, "Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. [As we have seen, all these activities are manifestations of the end of Satan's rule and the coming of God's rule through Jesus the Messiah.] Blessed is the man who does not fall away on account of me" (Luke 7:18-23//Matt 11:2-6).

In other words, blessed is the one who does not miss the coming of the Messiah and God's kingdom because Jesus does not fulfill the apocalyptic prophecies in the way that most Jews expect.

The Revelation of John is an expression of Christian apocalyptic theology in the apocalyptic form. For this reason, its message goes far beyond that of non-Christian apocalypses. Christian theology is rooted in Jewish apocalyptic theology, but Jesus Christ transforms apocalyptic expectation in significant ways.

IV. AUTHOR, DATE, PLACE OF WRITING,

OCCASION, AND FIRST READERS

Before examining the message of Revelation, we must first address several important introductory questions concerning this book: Who is the author? When was the book written? Where was the author when he wrote the book? To whom was Revelation written? What occasion or situation does the author address? In seeking answers to these questions, we will examine both internal evidence (i.e., answers found within Revelation itself) and external evidence (i.e., clues to the origin of Revelation from outside the book).

A. INTERNAL EVIDENCE

In the first chapter of Revelation, the author provides us with important information concerning himself and his intended readers:

John,

To the seven churches in the province of Asia: (Rev 1:4)

I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus. On the Lord's Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, which said: "Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea" (Rev 1:9-11).

1. First Readers

The author identifies his audience as "the seven churches in the province of Asia" - specifically the Christian congregations in the cities of "Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea." The Roman "province of Asia" made up the western third of Asia Minor (modern Turkey), with Ephesus serving as the provincial capital. The churches here had historical ties to the Apostle Paul, who established several congregations in this region during the late 40s and early 50s. For two or three years, Paul used Ephesus as his base of operations for training leaders and evangelizing the whole province (see Acts 19:8-10). John's "seven churches" may refer to seven literal churches. However, since the number "seven" tends to symbolize "completeness" in apocalyptic literature, these churches probably represent the whole of the Christian community in Asia.

The Asian churches were mixed bodies of Gentile and Jewish believers, reflecting the ethnic diversity of the province. By the late first century, about one million Jews made their homes in Asia Minor where they established more than fifty synagogues. Some had migrated to Asia from Palestine after the Jewish revolt against Rome in A.D. 66-73. Jewish Christians from Palestine would have been familiar with apocalyptic, for many apocalypses were produced in Palestine during this period.

2. Author

The author's name is "John." He calls himself a "brother" - that is, a Christian. He functions as a prophet or spokesman for God.

Revelation contains several indications that the author was a Palestinian Jew: First, the name "John" (=Iwavnnh", Iôannçs), a Greek form of the Hebrew "Johanan" (meaning "the LORD is gracious"), was common among first century Jews. Second, the structure and phrasing of Revelation suggest that the author thought in Hebrew (the original language of the Jewish Scriptures) and/or Aramaic (the closely related language spoken by ethnic Jews in Palestine). He spoke Greek only as a second language. Third, through over one hundred allusions to the Scriptures, the author demonstrates extensive knowledge of the Hebrew text of the Old Testament, as well as the Greek. Fourth, John writes in the apocalyptic genre, which was most popular in Jewish circles in Palestine. Finally, symbols such as Armageddon (Rev 16:16), the new Jerusalem (21:2), and the temple (11:1-2) are based on actual places located in Palestine (although such knowledge could have been drawn not from firsthand exposure but from the Old Testament). It may be, then, that the author of Revelation was one of the Jewish Christians who moved to Asia from Palestine due to the war with Rome. Who this "John" was cannot be determined from the book of Revelation in itself.

3. Occasion and Place of Writing

John identifies with his readers by describing himself as their "companion in suffering . . . and patient endurance." John himself has been exiled to the island of Patmos, just off the western coast of Asia, "because of the word of God and the testimony of Jesus." Other portions of Revelation (particularly the letters to the seven churches in chs. 2-3) show that at least some of John's readers are also being persecuted for their faith. To Ephesus and Smyrna the Lord writes:

You have persevered and have endured hardships for my name, and have not grown weary (Rev 2:3).

I know your afflictions and your poverty - yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life (Rev 2:9-10).

Christ mentions past afflictions, hardships, poverty, and slanders from Jews. When he speaks of "what you are about to suffer," he anticipates still more difficulties to come - persecution, imprisonment, and perhaps even death.

The Lord addresses these words to the church in Pergamum:

I know where you live - where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city - where Satan lives (Rev 2:13).

At the time when John writes Revelation, Christians in Asia are under intense pressure to renounce their faith in Christ. At least one martyrdom (Antipas) has already occurred.

Philadelphia and Laodicea receive these assurances:

I know your deeds, your love and faith, your service and perseverance, and that you are now doing more than you did at first (Rev 2:19).

I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars - I will make them come and fall down at your feet and acknowledge that I have loved you. Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth (Rev 3:8-10).

Again we see pressure to deny Christ, troubles with Jews, and an expectation of further hardships to come ("the hour of trial that is going to come upon the whole world").

The vision of the fifth seal describes multiple Christian martyrs, whose numbers will continue to grow:

When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, "How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?" Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed (Rev 6:9-11).

John later sees a woman symbolizing Rome, with a golden cup, "drunk with the blood of the saints, the blood of those who bore testimony to Jesus" (Rev 17:6). She has not merely sipped from her gruesome cup; she has gorged herself with the blood of God's people to the point of intoxication. Numerous Christians are being murdered for their loyalty to Christ.

4. Summary

Internal evidence suggests that Revelation was written by a Jewish Christian from Palestine named "John." John received the Revelation on the island of Patmos, where he had been banished for witnessing to Christ. The book addresses all the churches in the Roman province of Asia. Together with John, these believers are being harassed and persecuted because of their commitment to Christ - some to the point of death. At the time of writing, the author expects the suffering to continue and the number of martyrs to grow.

B. EXTERNAL EVIDENCE

Revelation itself gives us a good start in discovering the origins of this book. Yet important questions remain unanswered: When was Revelation written? Precisely why were the first readers being persecuted and killed? Who is John? For insights into these issues, we turn to "external evidence" from outside the New Testament.

1. Author

Regarding the identity of "John," three possibilities seem most likely: First, the author could be John the Apostle, brother of James and son of Zebedee, one of the original Twelve disciples of Jesus (see Matt 10:2). Second, he could be someone writing in the name of John the Apostle, in which case Revelation would be pseudonymous like so many other apocalypses. Third, the writer could be some other person named "John" writing in his own name.

a. "John" a Pseudonym?

Of these three possibilities, we may eliminate the second immediately. Revelation is certainly not pseudonymous - not because such a practice would be unthinkable in a Christian apocalypse, but because the evidence makes this theory untenable. The author of Revelation never gives any indication that he is an Apostle. He simply calls himself a "servant" of God (21:1) and "your brother" (21:9). He recounts no stories or sayings from the ministry of Jesus, nor does he give any other indication that he had known Jesus during his earthly ministry. Many scholars (this writer not included) think that the author actually distinguishes himself from the Apostles in Revelation 21:14: "The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb" - that is, the past founders of the people of God.

If the author of Revelation is someone other than John the Apostle, then this easily explains why he does not identify himself as the Apostle. If the author actually is John the Apostle, then we could attribute his silence to modesty. (The author of the Gospel and letters attributed to John displays similar modesty, being more interested in telling others about Jesus than in telling them about himself.) However, if what we have in Revelation is someone who wants to present himself as John the Apostle, then he fails miserably by never clearly identifying himself as that hero of the faith. The theory of pseudonymity seems quite implausible in the case of Revelation.

b. Evidence from the Early Christian Fathers

We are left, then, with two possibilities: Is the author of Revelation John the Apostle, or is he some other "John" entirely? Perhaps the Early Christian Fathers can help us with this question. As leaders of the Church in the postapostolic period, they were certainly closer to John in time and space than we are. What do they tell us regarding the origin of Revelation?

(1) Timeline. Before we put the Fathers on the "witness stand," we should acquaint ourselves with the time period in question. Revelation - like all New Testament books - was written during the first century A.D. Thirteen Roman emperors reigned during that century, as outlined below:

Augustus (30 B.C.-A.D 14) was emperor at the time of Jesus' birth (which took place in 4-6 B.C. - see Luke 2:1) and also during his boyhood.

Tiberius (A.D. 14-37) ruled throughout the period of Jesus' adulthood, his public ministry (see Luke 3:1), and his death and resurrection (which occurred in A.D. 33).

Caligula, Claudius (mentioned in Acts 11:28

Caligula (37-41) and 18:2), and Nero reigned during the period when the Apostle Paul carried out

Claudius (41-54) his mission to the Gentiles and Christianity spread across the Mediterranean world.

Nero (54-68) According to the Church Fathers, both Peter and Paul died under a persecution of Christians sparked by Nero.

Galba, Otho, and Vitellius (68-69) held power only briefly as the Empire suffered through a period of murder, intrigue, and civil war.

Vespasian (69-79) was the Roman general charged with putting down the Jewish revolt that began in A.D. 66. When his forces defeated Vitellius and made him emperor, Vespasian left the siege of Jerusalem to return to Rome.

Titus (79-81), the son of Vespasian, took over his father's command and destroyed Jerusalem in A.D. 70. He later succeeded his father as emperor.

Domitian (81-96) According to the Church Fathers, Domitian (another son of Vespasian), Nerva, and Trajan

Nerva (96-98) played a role in the events surrounding the writing of Revelation (see below).

Trajan (98-117)

Against this background, what do the Church Fathers tell us about "John" and the writing of Revelation? Justin Martyr, Irenaeus, and Eusebius prove particularly helpful to our inquiry.

(2) The Testimony of Justin Martyr. Our earliest evidence that Revelation was written by John the Apostle comes from Justin Martyr, a teacher of the church at Rome in the mid-second century. In his Dialogue with Trypho the Jew, Justin recalls:

. . . a man among us [Christians] named John, one of Christ's Apostles, received a revelation and foretold that the followers of Christ would dwell in Jerusalem for a thousand years, and that afterwards the universal and, in short, everlasting resurrection and judgment would take place. (Justin refers to John's vision in Rev 20:4-22:5.)

As we will see, some of Justin's fellow believers agree that the Apostle wrote Revelation, while others have their doubts.

(3) The Testimony of Irenaeus. During the late second century, Irenaeus served as bishop of Lyons in what is now France. In Against Heresies (ca. 180), a refutation of Gnosticism, he defends the apostolic origin of the Christian gospel. In the process, he provides details concerning the later life of John the Apostle.

For we learned the plan of our salvation from no others than from those through whom the gospel came to us. They first preached it abroad, and then later by the will of God handed it down to us in Writings, to be the foundation and pillar of our faith. For it is not right to say that they preached before they had come to perfect knowledge, as some [Gnostics] dare to say, boasting that they are the correctors of the apostles. For after our Lord had risen from the dead, and they were enclothed with the power from on high when the Holy Spirit came upon them, they were filled with all things and had perfect knowledge. They went out to the ends of the earth, preaching the good things that come to us from God, and proclaiming peace from heaven to men, all and each of them equally being in possession of the gospel of God. So Matthew among the Hebrews issued a Writing of the gospel in their own tongue, while Peter and Paul were preaching the gospel at Rome, and founding the Church. After their decease Mark, the disciple and interpreter of Peter, also handed down to us in writing what Peter had preached. Then Luke, the follower of Paul, recorded in a book the gospel as it was preached by him. Finally John, the disciple of the Lord, who had also lain on his breast, published the Gospel, while he was residing at Ephesus in Asia. All of these handed down to us that there is one God, maker of heaven and earth, proclaimed by the Law and the Prophets, and one Christ the Son of God. If anyone does not agree with them he despises the companions of the Lord, he despises Christ the Lord himself, he even despises the Father, and he is self-condemned, resisting and refusing his own salvation, as all the heretics do.

Note that, according to Irenaeus, the Fourth Gospel was written by the Apostle John (whom he identifies with the "disciple whom Jesus loved," who reclined next to the Lord at the "Last Supper" - see John 13:23). The bishop also identifies John's home at the time of the writing as Ephesus in the Roman province of Asia.

Elsewhere in Against Heresies , Irenaeus writes:

The church in Ephesus also, which was founded by Paul, and where John survived until the time of Trajan, is a true witness of the tradition of the apostles.

Here the writer again locates John at Ephesus. Furthermore, he dates John's death to the reign of Trajan (A.D. 98-117). If John was as young as fifteen when called to be Jesus' disciple in about A.D. 30, then the Apostle would have been eighty-three years old when Trajan's reign began in A.D. 98. The Apostle John could have been in his nineties - or even one hundred years old - when he died (hence the rumors that he would not die mentioned in John 21).

(4) The Testimony of Eusebius, Origen, and Papias. Eusebius was bishop of Caesarea in Palestine and a confidant of Constantine, the first Christian emperor of Rome. After Constantine legalized Christianity, Eusebius wrote a History of the Church from its origins with Jesus and the Apostles to his own time in A.D. 325. In constructing this history, he used a number of sources, including the writings of Origen (Christian teacher in Caesarea active during the first half of the third century) and Papias (a bishop from Phyrgia who lived in the early second century). In several passages, Eusebius discusses the authorship of Revelation.

Meanwhile the holy apostles and disciples of our Saviour were scattered over the whole world. Thomas, tradition tells us, was chosen for Parthia, Andrew for Scythia, John for Asia, where he remained till his death at Ephesus. Peter seems to have preached in Pontus, Galatia and Bithynia, Cappadocia and Asia, to the Jews of the Dispersion. Finally, he came to Rome where he was crucified, head downwards at his own request. What need be said of Paul, who from Jerusalem as far as Illyricum preached in all its fulness the gospel of Christ, and later was martyred in Rome under Nero? This is exactly what Origen tells us in Volume III of his Commentary on Genesis.

Note that Peter and Paul were martyred at Rome during the reign of Nero, who persecuted Christians there. Furthermore, Eusebius - like Irenaeus - places John's death at Ephesus.

Elsewhere Eusebius describes a later persecution carried out against Christians by another emperor after Nero:

Many were victims of Domitian's appalling cruelty. At Rome great numbers of men distinguished by birth and attainments were executed without a fair trial, and countless other eminent men were for no reason at all banished from the country and their property confiscated. Finally, he showed himself the successor of Nero in enmity and hostility to God. He was, in fact, the second to organize persecution against us, though his father Vespasian had had no mischievous designs against us.

There is ample evidence that at that time the apostle and evangelist John was still alive, and because of his testimony to the word of God was sentenced to confinement on the island of Patmos. Writing about the number of the name given to antichrist in what is called the Revelation of John, Irenaeus has this to say about John in Book V of his Heresies Answered :

Had there been any need for his name to be openly announced at the present time, it would have been stated by the one who saw the actual revelation. For it was seen not a long time back, but almost in my own lifetime, at the end of Domitian's reign. . . .

After fifteen years of Domitian's rule Nerva succeeded to the throne. By vote of the Roman senate Domitian's honours were removed, and those unjustly banished returned to their homes and had their property restored to them. This is noted by the chroniclers of the period. At that time too the apostle John, after his exile on the island, resumed residence at Ephesus, as early Christian tradition records.

According to Eusebius, Domitian carried out an organized persecution against Christians involving confiscation of property, banishment, and executions. He was the second Roman emperor to persecute Christians after Nero. During this time, John the Apostle was exiled to the island of Patmos. There he wrote the Revelation "at the end of Domitian's reign" (i.e., A.D. 95-96). After Domitian's death and during the reign of Nerva (A.D. 96-98), John was released from Patmos and allowed to return to his home at Ephesus.

The author of Revelation identifies himself as "John" (Rev 1:1,4, 9). Eusebius quotes Irenaeus, who suggests that this was probably ("ample evidence") the same John who wrote the Fourth Gospel - that is, John the Apostle. Irenaeus also says that the "antichrist" mentioned in Revelation refers to Domitian, and that his identity would have been clear to anyone living at that time.

If Eusebius' information is correct, then we have the author, date, occasion, and an important key to understanding the book of Revelation here in his History of the Church . We will see, however, that Eusebius and other Christians of his time were not certain that this tradition was entirely accurate.

The bishop continues:

Now let me indicate the unquestioned writings of this apostle [John]. Obviously his gospel, recognized as it is by all the churches in the world, must first be acknowledged. . . .

Of John's writings, besides the gospel, the first of the epistles has been accepted as unquestionably his by scholars both of the present and of a much earlier period: the other two are disputed. As to the Revelation, the views of most people to this day are evenly divided.

Note that, by A.D. 325 (when Eusebius writes his History ), the fourth Gospel and 1 John are generally considered compositions of John the Apostle. However, the authorship of 2-3 John and Revelation are still disputed. Many Christians doubt the "ample evidence" given by Irenaeus and the other Church Fathers.

Eusebius therefore suggests an alternative theory:

Papias has left us five volumes entitled The Sayings of the Lord Explained . These are mentioned by Irenaeus as the only works from his pen:

To these things Papias, who had listened to John and was later a companion of Polycarp, and who lived at a very early date, bears written testimony in the fourth of his books; he composed five.

That is what Irenaeus says; but Papias himself in the preface of his work makes it clear that he was never a hearer or eyewitness of the holy apostles, and tells us that he learnt the essentials of the Faith from their former pupils:

I shall not hesitate to furnish you, along with the interpretations, with all that in days gone by I carefully learnt from the presbyters and have carefully recalled, for I can guarantee its truth. Unlike most people, I felt at home not with those who had a great deal to say, but with those who taught the truth; not with those who appeal to commandments from other sources but with those who appeal to the commandments given by the Lord to faith and coming to us from truth itself. And whenever anyone came who had been a follower of the presbyters, I inquired into the words of the presbyters, what Andrew or Peter had said, or Philip or Thomas or James or John or Matthew, or any other disciple of the Lord, and what Aristion [the reputed author of the present ending of the Second Gospel - i.e., Mark 16:9-20] and the presbyter John, disciples of the Lord, were still saying. For I did not imagine that things out of books would help me as much as the utterances of a living and abiding voice.

Here it should be observed that he twice includes the name of John. The first John he puts in the same list as Peter, James, Matthew, and the rest of the apostles, obviously with the evangelist in mind; the second, with a changed form of expression, he places in a second group outside the number of the apostles, giving precedence to Aristion and clearly calling John a presbyter. He thus confirms the truth of the story that two men in Asia had the same name, and that there were two tombs in Ephesus, each of which is still called John's. This is highly significant, for it is likely that the second - if we cannot accept the first - saw the Revelation that bears the name of John. Papias, whom we are now discussing, owns that he learnt the words of the apostles from their former followers, but says that he listened to Aristion and the presbyter John with his own ears. Certainly he often mentions them by name, and reproduces their teachings in his writings.

Eusebius raises the possibility that there were two Christian leaders, living in Ephesus, who shared the name "John" - namely, John the Apostle and John the Presbyter. He suggests that perhaps John the Presbyter is the "John" who was exiled to Patmos and who wrote the Revelation.

c. Conclusions

We possess significant external evidence from the Early Christian Fathers that John the Apostle wrote Revelation. Justin Martyr, Irenaeus, Origen, Papias, and others, together suggest that, later in life, the Apostle moved from Palestine to Ephesus in the Roman province of Asia. There he wrote the fourth Gospel and three New Testament epistles (1-3 John). During the persecution carried out by Domitian, he was exiled to the island of Patmos, where he received the Revelation. After Domitian's death, during the reign of Nerva, John returned to Ephesus. He died during the reign of Trajan after living an unusually long life. The external evidence meshes well with internal evidence suggesting that the author was a Palestinian Jew, exiled to Patmos, writing to Christians in Asia during a time of severe persecution. That John the Apostle wrote Revelation has been the traditional view of the church for centuries.

However, we have seen that - even in ancient times - there were many Christians who doubted this conclusion. As late as A.D. 325, when Eusebius wrote his History of the Church , opinions regarding the apostolic origin of Revelation were "evenly divided." As far back as A.D. 250, Dionysius of Alexandria questioned whether the same person who composed the simple yet profound language of the fourth Gospel and Johannine Epistles could have written the complicated prose of Revelation. (Of course, some of the differences must be attributed to the radically different genre of an apocalypse.) The controversy over whether or not Revelation should be included in the Christian canon was not finally settled until the Councils of Hippo (A.D. 393) and Carthage (A.D. 397).

Did early Church Fathers, such as Justin and Irenaeus, attribute the Revelation to John because they had solid, reliable information that the Apostle did indeed write the book? Or were they making an intelligent (but not necessarily correct) guess based on what evidence they had? For example, did they say that the Apostle John moved to Asia because they knew that he did? Or did they assume that the "John" who wrote Revelation was the Apostle, take note that this "John" was in Asia, and therefore assume that John the Apostle moved to Asia?

The fact that the authorship of Revelation was still heavily debated in Eusebius's time indicates that the early Church lacked solid proof one way or the other. For this reason, we must acknowledge the very real possibility that Revelation was written by someone other than John the Apostle - perhaps by John the Presbyter. We possess very good evidence that Revelation was written by John the Apostle, but not conclusive evidence.

2. Date

According to Irenaeus (see above), John wrote Revelation at the end of Domitian's reign - that is, about A.D. 95 or 96. This date is almost certainly accurate for the reasons given below.

We have already seen that Revelation was written at a time when Christians were beginning to be persecuted and killed by Roman authorities in Asia. The author expected the harassment and killings to escalate. We have also seen that, according to the Church Fathers, second century Christians possessed an historical recollection of two great persecutions during the first century. The earliest occurred during the reign of Nero in A.D. 64 or 65. At that time there was a great fire in Rome. Rumor had it that Nero wanted to build some new buildings, so he had the fire started in order to burn down a lower class part of town to make room for new construction. The fire burned out of control and destroyed a large portion of the city. Nero first tried to use the Jews as scapegoats. When that tactic failed, he blamed the Christians. Large numbers were executed with tortures that sickened even the Romans. Tacitus, a Roman historian writing about fifty years later, describes that terrible time:

But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order [of Nero]. Therefore, to scotch the rumor, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilate, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car[riage]. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man.

Christians remembered Nero as a bloodthirsty "beast" from this time forward.

The second systematic persecution of Christians occurred late in the reign of Domitian, in A.D. 95-96. Roman historians leave no clear record of Domitian himself ever ordering such a persecution. However, church leaders such as Irenaeus and Eusebius testify to at least a localized persecution, in the province of Asia, carried out in Domitian's name (see above). The question, then, is which persecution prompted the writing of Revelation?

Revelation was probably written during the persecution of Domitian, rather than during the persecution of Nero, for the following reasons: First, John (like the authors of 1 Peter, 4 Ezra, and 2 Baruch) uses "Babylon" as a symbol for Rome. He views Rome as a second "Babylon" because, just as Babylon had destroyed Jerusalem and the temple in 587 B.C., so did Rome destroy Jerusalem and its temple in A.D. 70. At the time of Nero's reign (A.D. 54-68) the temple was still standing, so Rome had not yet become "Babylon." However, by Domitian's rule (A.D. 81-96), this potent symbol had become available to John.

Second, Revelation contains many allusions to Roman emperor worship (discussed below in Part 3). As we shall see, such worship was much more prevalent during the reign of Domitian than it was during the reign of Nero.

Third, Revelation frequently portrays Roman political authorities as Nero redivivus ("Nero revivified" or "Nero come back to life") because, like Nero before them, they persecute Christ's church. If he speaks of "Nero come back to life," then John must be writing after Nero's death rather than during the persecution he instigated. Nero redivivus imagery, then, is a symbolic way of referring to Domitian and his deadly agents. (For a fuller explanation of the Nero redivivus idea in Revelation, see the comments on 13:3.)

Finally, the Church Fathers say that John wrote Revelation late in the reign of Domitian (see above), which dates John's Apocalypse to A.D. 95-96.

3. Occasion: Persecution Related to

Emperor Worship in Asia Minor

Domitian's persecution of the church was partly due to the Christians' refusal to engage in emperor worship. What were the issues at stake in this practice, and how did believers respond to it?

a. Historical Background

Although worshiping kings as deities had a long history in the east, the practice did not enter the western world until the time of Alexander the Great (late fourth century B.C.). As the young ruler won victory after victory over Babylonia, Persia, and other eastern lands, the conquered peoples began to proclaim him a god. Alexander encouraged such worship because he thought it would help to unify the diverse peoples making up his empire.

Following his assassination on March 15, 44 B.C., Julius Caesar was declared a god by the Roman Senate. Afterwards it became customary to honor dead emperors in this way. On his deathbed Vespasian announced sarcastically, "I am already becoming a god!"

Tiberius and Claudius discouraged worship of living emperors. However, Nero, Vespasian, and Titus tolerated the practice for its political benefits. Caligula, who suffered from mental illness, was the first emperor who actually believed himself divine.

Domitian insisted on being worshiped as a god during his lifetime, which scandalized his biographer Suetonius:

When [Domitian] became emperor, he did not hesitate to boast in the senate that he had conferred their power on both his father (Vespasian) and his brother (Titus), and that they had but returned him his own; nor on taking back his wife after their divorce, that he had "recalled her to his divine couch." He delighted to hear the people in the amphitheatre shout on his feast day: "Good Fortune attend our Lord [ Dominus ] and Mistress.". . . With no less arrogance he began as follows in issuing a circular letter in the name of his procurators, "Our Master [ Dominus ] and our God [ Deus ] bids that this be done." And so the custom arose of henceforth addressing him in no other way even in writing or in conversation. He suffered no statues to be set up in his honour in the Capitol, except of gold and silver and of a fixed weight. He erected so many and such huge vaulted passage-ways and arches in the various regions of the city, adorned with chariots and triumphal emblems, that on one of them someone wrote in Greek: "It is enough."

During Domitian's reign, at least three of the seven cities to which John addressed the Revelation had temples dedicated to the worship of Caesar - namely, Ephesus, Smyrna and Pergamum. Since 29 B.C., Pergamum (called "the place where Satan has his throne" in Rev 2:13) had been the official center of emperor worship in Asia.

b. Emperor Worship in Daily Life

By the late first century, emperor worship touched many aspects of Roman life, embracing the political, the economic, and the social. Civic events and legal transactions included pledges of allegiance to Caesar as "Lord" and "God" (i.e., dominus and deus in Latin, or kuvrio" ( kyrios ) and qeov" ( theos ) in Greek - the biblical titles Christians used for God the Creator and his Son Jesus Christ). As they entered the theater, sporting competitions, gladiatorial games, or public festivals, citizens tossed a pinch of incense on a small altar as a sacrifice to the "divine Caesar." When animals were slaughtered to provide meat for the marketplace, a small portion was set aside as a sacrifice for the gods. Collegia (private men's clubs) and trade guilds (similar clubs made up of people who practiced the same vocation) held banquets honoring the emperor and their patron gods as silent guests.

Such practices were not necessarily taken seriously as major religious events. Rather, they were expressions of patriotism, national unity, and gratitude for the benevolent rule of the Roman emperor. They were the equivalent of saluting the flag or removing one's hat at the playing of the national anthem. However, refusal to participate called into question one's loyalty to the emperor, and this could lead to the most severe of consequences.

c. Exemptions for Jews and Christians

The only groups really troubled by such practices were Jews and Christians, who were monotheists believing in one God alone. To them, honoring Caesar (a mere man) as "Lord and God" was idolatry. To avoid this sin, Jews of the first century B.C. worked out an agreement that convinced the Romans of their loyalty to the empire: They agreed to pray for the emperor, but not to him. In the temple at Jerusalem they offered sacrifices for the benefit of Caesar, but not to Caesar. This arrangement satisfied the Romans that the Jews were not dangerous rebels, and it was preferable to fighting a war against irrational religious zealots. So Jews were exempted from worship of the Roman gods - including the emperor - and permitted to practice their own religion. Titus instituted a two-drachma tax on each Jew for continuing this special privilege.

At first, the Romans viewed Christians as simply another variety of Jew - messianic Jews. Christians therefore enjoyed the same exemption from emperor worship given to other Jews. Over time, several events altered their status: First, through the successful missionary activity of Paul and others, Christianity became a predominantly Gentile faith. Second, when Jews rebelled against Rome in A.D. 66-73, Christians began to distinguish themselves from that group in order to keep themselves out of trouble. Finally, after the war, Judaism closed ranks and expelled "heretics" such as Christians from the synagogues. Jews quit saying that the Christians were part of their community, which removed the churches' exemption from emperor worship.

d. Christian Responses to the Emperor Cult

How did Christians respond to this situation? Some favored acknowledging the emperor as "Lord," offering sacrifice to his image, and eating with the collegia as harmless expressions of patriotism. After all, they could hail Caesar as "god," giving him that title of honor, without really believing that he was a deity in the literal sense. Did not Jesus himself command us to "Give to Caesar what is Caesar's, and to God what is God's" (Matt 22:21)? Did not our beloved Apostle Paul teach us to "Submit to the governing authorities" (Rom 13:1)? Should we give up our social life, invite financial ruin, and even risk death over a pinch of incense that means nothing?!

Others argued that confessing Caesar as "Lord and god," and offering sacrifice to the "divine Caesar," was rank idolatry. And did not Christ also say, "Worship the Lord your God, and serve him only" (Matt 4:10)? Did not Paul also say that "for us there is but one God ( theos ) . . . and there is but one Lord ( kyrios )"? John belonged to this latter camp that wanted nothing to do with worshiping the emperor or the other Roman gods. He has harsh words for compromisers in Revelation 2-3.

To avoid committing idolatry, Christians tended to withdraw from much of the social life of the city. Over time, they gained a reputation for being a rather strange and suspicious group, antisocial and lacking community spirit. Eventually the gossip mill started up, and vicious rumors spread:

These Christians are so unpatriotic! They refuse to honor the emperor! And what do they do in those secret meetings of theirs? You don't suppose they are plotting some sort of rebellion, do you? Hmmm . . . wasn't their own leader, Christos, crucified for claiming to be a king?

I heard that those "love feasts" of theirs are incestuous orgies. They say Christos taught them to love their "brothers" and "sisters"!

It's even worse! I heard them talking about eating the flesh and drinking the blood of the "Son." They are sacrificing babies and practicing cannibalism!

These "Christ people" are impious atheists! They say idols are not real and refuse to worship any of our gods.

As their neighbors turned against them, Christians became subject to social and economic discrimination, pressures and harassment, unofficial mob violence, and the plundering of their property. Later books of the New Testament mention these kinds of persecution (see, e.g., Heb 10:34; 13:3; 1 Pet 4:14-16; 5:9).

Tensions focused on Christians' refusal to worship the emperor, for this was not simply a religious infraction but apparent political subversion. Domitian, who had once said, "Not good is a number of rulers," prosecuted this crime without mercy. A possible reference to Christians being punished for such transgressions appears in Dio Cassius' Roman History :

. . . the same year (i.e., A.D. 95) Domitian slew, along with many others, Flavius Clemens the consul, although he was a cousin and had to wife Flavia Domitilla, who was also a relative of the emperor's. The charge brought against them both was that of atheism (i.e., refusal to worship the Roman gods - including the emperor?), a charge on which many others who drifted into Jewish ways (i.e., many Christians?) were condemned . Some of these were put to death, and the rest were at least deprived of their property. Domitilla was merely banished to [the island of] Pandateria.

Note that Dio describes events of the year 95, the very time period in which John wrote Revelation. Note also the kinds of penalties Domitian prescribed for "atheism" - namely, confiscation of property, banishment to an island (as John was exiled to Patmos), and death (as Antipas was killed in Pergamum).

There were political, social, and economic benefits to be gained by turning Christians over to the Roman authorities. For example, if there were two silversmiths in a city, and one was a Christian, then the other could eliminate his competitor by accusing the "disloyal" Christian. Jews could purge their synagogues of "heretics" by reporting that Christians were not true Jews and therefore not entitled to exemption from emperor worship. One's social or political rivals could be removed by posting an anonymous notice exposing them as Christians. The emperor cult handed a deadly weapon to anyone with a grudge or petty jealousy against any Christian.

e. The Correspondence of Pliny and Trajan

Unfortunately, we have no historical documents from Domitian's reign detailing governmental policy toward Christians in Asia. However, we do possess a series of official letters exchanged by Pliny Secundus, the Roman governor of Bithynia, and the Emperor Trajan. Bithynia was just north of Asia, and the letters were written only fifteen or sixteen years after Revelation, in A.D. 111-112. So this correspondence may offer a glimpse into the kinds of pressures faced by Christians during John's time.

Pliny to the Emperor Trajan

It is my custom to refer all my difficulties to you, Sir, for no one is better able to resolve my doubts and to inform my ignorance.

I have never been present at an examination of Christians. Consequently, I do not know the nature or the extent of the punishments usually meted out to them, nor the grounds for starting an investigation and how far it should be pressed. Nor am I at all sure whether any distinction should be made between them on the grounds of age, or if young people and adults should be treated alike; whether a pardon ought to be granted to anyone retracting his beliefs, or if he has once professed Christianity, he shall gain nothing by renouncing it; and whether it is the mere name of Christian which is punishable, even if innocent of crime, or rather the crimes associated with the name.

For the moment this is the line I have taken with all persons brought before me on the charge of being Christians. I have asked them in person if they are Christians, and if they admit it, I repeat the question a second and third time, with a warning of the punishment awaiting them. If they persist, I order them to be led away for execution; for, whatever the nature of their admission, I am convinced that their stubbornness and unshakeable obstinacy ought not to go unpunished. There have been others similarly fanatical who are Roman citizens. I have entered them on the list of persons to be sent to Rome for trial.

Now that I have begun to deal with this problem, as so often happens, the charges are becoming more widespread and increasing in variety. An anonymous pamphlet has been circulated which contains the names of a number of accused persons. Among these I considered that I should dismiss any who denied that they were or ever had been Christians when they had repeated after me a formula of invocation to the gods and had made offerings of wine and incense to your statue (which I had ordered to be brought into court for this purpose along with the images of the gods), and furthermore had reviled the name of Christ: none of which things, I understand, any genuine Christian can be induced to do.

Others, whose names were given to me by an informer, first admitted the charge and then denied it; they said that they had ceased to be Christians two or more years previously, and some of them even twenty years ago. They all did reverence to your statue and the images of the gods in the same way as the others, and reviled the name of Christ. They also declared that the sum total of their guilt or error amounted to no more than this: they had met regularly before dawn on a fixed day to chant verses alternately among themselves in honour of Christ as if to a god, and also to bind themselves by oath, not for any criminal purpose, but to abstain from theft, robbery and adultery, to commit no breach of trust and not to deny a deposit when called upon to restore it. After this ceremony it had been their custom to disperse and reassemble later to take food of an ordinary, harmless kind; but they had in fact given up this practice since my edict, issued on your instructions, which banned all political societies. This made me decide it was all the more necessary to extract the truth by torture from two slave-women, whom they call deaconesses. I found nothing but a degenerate sort of cult carried to extravagant lengths. I have therefore postponed any further examination and hastened to consult you. The question seems to me to be worthy of your consideration, especially in view of the number of persons endangered; for a great many individuals of every age and class, both men and women, are being brought to trial, and this is likely to continue. It is not only the towns, but villages and rural districts too which are infected through contact with this wretched cult. I think though that it is still possible for it to be checked and directed to better ends, for there is no doubt that people have begun to throng the temples which had been almost entirely deserted for a long time; the sacred rites which had been allowed to lapse are being performed again, and flesh of sacrificial victims is on sale everywhere, though up till recently scarcely anyone could be found to buy it. It is easy to infer from this that a great many people could be reformed if they were given an opportunity to repent.

Trajan's Reply to Pliny

You have followed the right course of procedure, my dear Pliny, in your examination of the cases of persons charged with being Christians, for it is impossible to lay down a general rule to a fixed formula. These people must not be hunted out; if they are brought before you and the charge against them is proved, they must be punished, but in the case of anyone who denies that he is a Christian, and makes it clear that he is not by offering prayers to our gods, he is to be pardoned as a result of his repentance however suspect his past conduct may be. But pamphlets circulated anonymously must play no part in any accusation. They create the worst sort of precedent and are quite out of keeping with the spirit of our age.

The Pliny/Trajan correspondence illustrates that, if Christians were hauled before a Roman magistrate, they were required to prove their patriotism in three basic ways: They must sacrifice wine and incense to images of Caesar and the other Roman gods. They must declare Kyrios Kaisaros ("Caesar is Lord," an exact counterpart to the basic Christian confession "Jesus is Lord"). They must "repent" of their faith and curse Christ. If they refused, they would be executed.

f. The Christians' Choice

In such a terrible circumstance, what choices did Christians have? Dr. Boring summarizes them nicely: They could surrender their faith in Christ, but for John this would be to surrender "the crown of life" (see Rev 2:10). They could lie about their loyalty to Christ, but John reserves a place in the "fiery lake of burning sulfur" for liars (see Rev 21:8). They could try to change the laws, but this was not possible since Rome was not a democracy and Domitian would never accept a rival "Lord." They could fight the Roman government, but this was not practical. They could "adjust" by confessing Caesar as "god" without meaning it, but John rejects even feigned idolatry as unworthy of Christ. Finally, they could die, as Jesus himself had died. John affirms death for Christ's sake as the only truly "Christian" response. There is no other way.

He who has an ear, let him hear: If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. Here is the patient endurance and the faithfulness of the saints. (Rev 13:10)

This is the challenge faced by the churches of Asia when John writes Revelation. It is a terribly hard book for terribly hard times.

V. THE STRUCTURE OF REVELATION

In Part III of the Introduction we identify Revelation as a Christian apocalypse - probably the first Christian apocalypse. Such writings often incorporate elements of other genres. For example, Daniel 1-6 consists largely of a narrative prologue to the apocalypse proper found in chapters 7-12. In the case of Revelation, John's apocalyptic vision is presented within the framework of a first-century letter.

A. THE FIRST CENTURY HELLENISTIC

LETTER FORM IN REVELATION

Letters written today generally bear certain standard features that conform to cultural norms (e.g., the name and address of the sender and receiver, a greeting formula such as "Dear Sir," and a closing formula such as "Sincerely yours"). New Testament epistles likewise conform to the standard Hellenistic letter form used in the Roman world of the first century A.D. The elements of this common letter form are listed below, along with examples of each element from Paul's First Letter to the Corinthians and his Letter to Philemon:

The name of the sender(s) (see 1 Cor 1:1; Phlm 1a)

The name of the recipient(s) (see 1 Cor 1:2; Phlm 1b-2)

The prescript , which is a greeting formula (see 1 Cor 1:3; Phlm 3)

The proem , which is a word of thanks, praise, or petition to a god (see 1 Cor 1:4-9; Phlm 4-7).

The introductory formula , which serves as the transition into the primary subject matter of the letter (see 1 Cor 1:10; Phlm 8-9).

The main body of the letter (see 1 Cor 1:11-16:18; Phlm 10-22)

Greetings (see 1 Cor 16:19-20; Phlm 23-24)

Benedictory wishes in the sender's own hand (rather than that of a secretary, if used), which serve to personalize the letter (see 1 Cor 16:21-24; Phlm 25)

Revelation bears most of the features of a first century Hellenistic letter, as shown below. This observation is important because it explains why certain elements appear in Revelation and why they are arranged as they are. John is simply following the conventions of his culture.

Name of Sender (Rev 1:4a):

John

Name of Recipient(s) (Rev 1:4b):

To the seven churches in the province of Asia:

Prescript (Rev 1:4c-5a):

Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.

Proem (Rev1:5b-6): In this part of the letter, a pagan would often call upon the gods to grant good health and prosperity to the addressee(s). John Christianizes this portion of the standard letter form and transforms it into a doxology of praise to God:

To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father - to him be glory and power for ever and ever! Amen.

Introductory Formula (Rev 1:9):

I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus.

Main Body of the Letter (Rev 1:10-22:20)

Greetings are not found in Revelation.

Benedictory Wishes in the Sender's Own Hand (Rev 22:21):

The grace of the Lord Jesus be with God's people. Amen.

B. THE STRUCTURE OF JOHN'S VISION

Within the Hellenistic letter form, John structures Revelation in four main parts, as a careful examination clearly shows. The book begins with a Prologue (1:1-20) in which the author describes how Christ commissioned him to deliver a revelation to the seven churches of Asia. Near the end of this Prologue, in 1:19, the Lord summarizes the contents of the revelation itself:

Write, therefore, what you have seen, what is now and what will take place later.

Notice that the vision contains two main elements: First, there is a revelation of the present - a revelation of "what is now." The "present," of course, refers to "what is now" from John's perspective. Christ offers John a vision of the late first century A.D. in Asia. Second, the Lord promises a revelation of the future - a vision of "what will take place later." Again, this is the "future" from John's point of view - the period from A.D. 95-96 through Christ's return and the consummation of the kingdom of God.

Which part of the book reveals John's "present" and which part reveals the "future"? John treats these two subjects in the order in which they are mentioned. His discussion of the "present" appears in 2:1-3:22 and takes the form of seven letters to the churches of Asia. This part of the vision describes the "present" circumstances of the Asian churches from Christ's point of view.

The Lord's revelation of the "future" appears in 4:1-22:6, as the structure of the passage makes clear. The first verse of this section (4:1) reads:

After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, "Come up here, and I will show you what must take place after this."

The initial phrase "After this," in and of itself, marks a transition - the end of one discussion and the beginning of another. Christ then introduces the next major portion of the book when he says, "I will show you what must take place after this" - that is, "after" the "present" described in chapters 2 and 3. Revelation 4:1 marks the beginning of the promised vision of "what will take place later."

Where does the vision of the future end? After a long series of images we come to Revelation 22:6:

The angel said to me, "These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his servants the things that must soon take place ."

This verse marks the end of John's discussion of the future. The remainder of the book (22:7-21) consists of a short Epilogue.

By far the largest portion of Revelation describes John's vision of the future (4:1-22:6). How has the author structured this important part of the book? The revelation of "what will take place later" begins with an introduction (4:1-5:14) in which John describes his new vantage point in heaven ("Come up here , and I will show you"). The prophet will see the future from God's point of view.

The rest of the section (6:1-22:6) contains the revelation of the future itself. However, a careful reading shows that John does not receive one long, sequential vision of the future. Instead, he receives three separate revelations of the complete future from John's time through the consummation of the kingdom of God . John describes how the future unfolds in 6:1-8:1. Then he starts over and describes the same period again in 8:2-11:19. Then he reviews the same period a third time in 12:1-22:6. The approach is cyclical, with each vision examining the future from a slightly different angle, and the third vision offering the most detail.

In view of these considerations, we outline Revelation as follows. The Commentary is structured accordingly.

I. Prologue (1:1-20)

II. The Revelation of "What Is Now" (2:1-3:22)

III. The Revelation of "What Will Take Place Later" (4:1-22:6)

A. Introduction: John's Heavenly Vantage Point (4:1-5:14)

B. The First Vision of the Future (6:1-8:1)

C. The Second Vision of the Future (8:2-11:19)

D. The Third Vision of the Future (12:1-22:6)

IV. Epilogue (22:7-21)

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

APOCALYPTIC LITERATURE

Barr, J. "Jewish Apocalyptic in Recent Scholarly Study." Bulletin of the John Rylands University Library of Manchester 58 (1975): 9-35.

Charlesworth, James H., ed. The Old Testament Pseudepigrapha: Volume 1 - Apocalyptic Literature and Testaments . Garden City, NY: Doubleday, 1983.

Collins, John J., ed. "Apocalypse: The Morphology of a Genre." Semeia 14. Missoula, MT: Scholars Press, 1979.

. The Apocalyptic Imagination: An Introduction to the Jewish Matrix of Christianity . 2 ^nd ed. The Biblical Resource Series. Grand Rapids: Eerdmans, 1998.

. "Apocalyptic Literature." In Early Judaism and Its Modern Interpreters. Eds. Robert A. Kraft and George W.E. Nickelsburg, 345-370. Atlanta: Scholars Press, 1986.

Collins, John J., and James H. Charlesworth, eds. Mysteries and Revelations: Apocalyptic Studies Since the Uppsala Colloquium. Journal for the Study of the Pseudepigrapha Supplement Series, 9. Sheffield: JSOT Press, 1991.

Funk, Robert W., ed. Journal for Theology and the Church 6 (1969) [issue on "Apocalypticism"].

Hanson, Paul D. The Dawn of Apocalyptic . Philadelphia: Fortress Press, 1975.

. Old Testament Apocalyptic . Interpreting Biblical Texts. Nashville: Abingdon Press, 1987.

Hellholm, David, ed. Apocalypticism in the Mediterranean World and the Near East: Proceedings of the International Colloquium on Apocalypticism, Uppsala, August 12-17, 1979. Tübingen: J.C.B. Mohr (Paul Siebeck), 1983.

Koch, Klaus. The Rediscovery of Apocalyptic: A Polemical Work on a Neglected Area of Biblical Studies and Its Damaging Effects on Theology and Philosophy . Studies in Biblical Theology, Second Series, 22. London: SCM Press Ltd, 1972.

Marcus, Joel, and Marion L. Soards, eds. Apocalyptic and the New Testament: Essays in Honor of J. Louis Martyn . Journal for the Study of the New Testament Supplement Series, 24. Sheffield: JSOT Press, 1989.

Minear, Paul S. New Testament Apocalyptic . Interpreting Biblical Texts. Nashville: Abingdon, 1981.

Morris, Leon. Apocalyptic . Grand Rapids: Eerdmans, 1972.

Murphy, Frederick J. "Apocalypses and Apocalypticism: The State of the Question." Currents in Research: Biblical Studies 2 (1994): 147-179.

Rowley, H.H. The Relevance of Apocalyptic: A Study of Jewish and Christian Apocalypses from Daniel to the Revelation . New York: Association Press, 1964.

Russell, D.S. Divine Disclosure: An Introduction to Jewish Apocalyptic. Minneapolis: Fortress Press, 1992.

. The Method and Message of Jewish Apocalyptic: 200 B.C.-A.D. 100. The Old Testament Library. Philadelphia: The Westminster Press, 1964.

Yarbro-Collins, Adela, ed. Early Christian Apocalypticism: Genre and Social Setting . Semeia 36. Atlanta: Scholars Press, 1986.

THE APOCALYPSE OF JOHN

Aune, David. Revelation . 3 Vols. Word Biblical Commentary. Dallas: Word, 1997-98.

Barclay, William. Letters to the Seven Churches . New York: Abingdon Press, 1957.

. The Revelation of John . 2 Vols. The Daily Bible Study Series. Rev. ed. Philadelphia: The Westminster Press, 1976.

Bauckham, Richard. The Theology of the Book of Revelation . New Testament Theology. Cambridge: University Press, 1993.

Boring, M. Eugene. Revelation . Interpretation: A Bible Commentary for Teaching and Preaching. Louisville, KY: John Knox Press, 1989.

Caird, G.B. The Revelation of St. John the Divine . Harper's New Testament Commentaries. New York and Evanston: Harper & Row, 1966.

Hemer, Colin J. The Letters to the Seven Churches of Asia in Their Local Setting . Journal for the Study of the New Testament Supplement Series, 11. Sheffield: JSOT Press, 1986.

Murphy, Frederick J. "The Book of Revelation." Currents in Research: Biblical Studies 2 (1994): 181-225.

Pilch, John J. What Are They Saying about the Book of Revelation? New York: Paulist Press, 1978.

Ramsay, W.M. The Letters to the Seven Churches . Updated ed. Edited by Mark W. Wilson. Peabody, MA: Hendrickson, 1994.

-College Press New Testament Commentary: with the NIV

College: Revelation (Garis Besar)

OUTLINE

I. PROLOGUE - 1:1-20

A. Introduction to the Prophecy - 1:1-3

B. Sender - 1:4a

C. Recipients - 1:4b

D. Prescript - 1:4c-5a

E. Proem - 1:5b-6

F. Prophetic Pronouncement - 1:7

G. The Lord's Self-Introduction - 1:8

H. John's Vision of the Lord - 1:9-20

1. John's Circumstances - 1:9-11

2. John's Vision - 1:12-20

a. Christ's Voice and His Appearance - 1:12-16

b. Christ's Words - 1:17-20

c. Summary: John's Portrait of Christ in Revelation - 1:9-20

II. THE REVELATION OF "WHAT IS NOW" - 2:1-3:22

A. The Seven Churches

B. The Structure of the Letters to the Seven Churches

1. Addressed to the Angels of the Seven Churches

2. A Renewal of the New Covenant

a. Typical Elements of Covenants

b. Covenantal Elements in the Letters to the Seven Churches

c. The Letter to Ephesus - 2:1-7

d. The Letter to Smyrna - 2:8-11

e. The Letter to Pergamum - 2:12-17

f. The Letter to Thyatira - 2:18-29

g. The Letter to Sardis - 3:1-6

h. The Letter to Philadelphia - 3:7-13

i. The Letter to Laodicea - 3:14-22

C. Pressures and Opposition in Asia

1. Pressures and Opposition from Within the Christian Community

a. False Apostles and the Nicolaitans - 2:2,6

b. The Teaching of Balaam - 2:14

c. The Sins of Jezebel - 2:20-25

d. Assessment

2. Pressures and Opposition from Outside the Christian Community

D. "Overcomers" in Revelation

1. Satan as "Overcomer"

2. Christ as "Overcomer"

a. Whom Jesus "Overcomes"

b. How Jesus "Overcomes"

c. The Results of Jesus' "Overcoming"

3. Christians as "Overcomers"

a. Whom Christians "Overcome"

b. How Christians "Overcome"

c. The Result of Christians' "Overcoming"

E. Christ's Promises to "Him Who Overcomes"

1. The Tree of Life - 2:7

2. Escape from the Second Death - 2:11

3. The Hidden Manna, White Stone, and Secret Name - 2:17

a. The Hidden Manna, the Messianic Banquet, Behemoth and Leviathan

b. The White Stone

c. The Secret Name

4. Authority over the Nations and the Morning Star - 2:26-28

5. White Garments and the Book of Life - 3:4-5

6. A Pillar in God's Temple - 3:12

7. A Place on Christ's Throne - 3:21

III. THE REVELATION OF "WHAT WILL TAKE PLACE LATER - 4:1-22:6

A. Introduction: John's Heavenly Vantage Point - 4:1-5:14

1. Transition to the Threefold Vision of the Future - 4:1

2. The Throne of God and the Twenty-Four Elders - 4:2-6a

3. The Four Living Creatures - 4:6b-8

4. The Heavenly Worship - 4:9-11

5. The Scroll with Seven Seals - 5:1

6. The Lion of Judah and the Root of David - 5:2-5

7. The Lamb Who Was Slain - 5:6-14

B. The First Vision of the Future - 6:1-8:1

1. The "Labor Pains:" Seals One through Five - 6:1-11

a. The Four Horsemen of the Apocalypse - 6:1-8

b. The Souls of the Martyrs - 6:9-11

2. The Final Judgment: Seal Six - 6:12-17

3. Summary of Revelation 6 (Seals 1-6) and Comparison with Matthew 24

4. Interlude: The 144,000 Sealed for Salvation - 7:1-17

a. The Sealing of the 144,000 - 7:1-8

b. A Song of Salvation - 7:9-17

5. The Consummation of God's Kingdom: Seal Seven - 8:1

6. Summary: John's First Vision of the Future - 6:1-8:1

C. The Second Vision of the Future - 8:2-11:19

1. The Structure of the Second Vision

a. Seven Trumpets versus Seven Seals

b. Major Elements of the Vision

c. The Dominant Image: God's Coming Kingdom as a "Second Exodus" for His People

d. Subordinate Imagery in Revelation 8:2-9:21

2. The "Present Evil Age/Labor Pains": Trumpets One through Six - 8:2-9:21

a. Hail, Blood, Bitter Waters, Darkness, Locusts, and Death: The "Present Evil Age" and "Labor Pains" as Eschatological "Plagues"

1) Present Evils as "Plagues"

2) The First Trumpet - 8:6-7

3) The Second Trumpet - 8:8-9

4) The Third Trumpet - 8:10-11

5) The Fourth Trumpet - 8:12

6) The Fifth Trumpet - 8:13-9:12

7) The Sixth Trumpet - 9:13-21

8) Heightened Imagery Portraying Eschatological Events

9) Partial Destruction versus Total Destruction

b. Earth, Trees, Grass, Springs, Rivers, Sea, and Sea Creatures: The Effect of the "Present Evil Age" and "Labor Pains" on the Natural World

c. The "Present Evil Age" and "Labor Pains" as God's Judgment on Sin and Call to Repentance

d. The "Present Evil Age" and "Labor Pains" as a Source of Hope and a Call to Perseverance

e. The Blazing Mountain, Falling Stars, Wormwood, Demon Locusts from the Abyss, Abaddon, Apollyon, and a Demon Army: The "Present Evil Age" and "Labor Pains" as God's Unleashing Demonic Forces on the Earth

f. Fire from the Altar: The "Present Evil Age" and "Labor Pains" as an Answer to Prayer

g. The Sounding of Seven Trumpets: The "Present Evil Age" and "Labor Pains" as the Announcement of the Day of the Lord

h. The Eagle and the Three "Woes"

3. Interlude: The Mighty Angel and the Two Witnesses - 10:1-11:14

a. The Mighty Angel with the Little Scroll - 10:1-11

1) The Angel's Appearance

2) The Angel's Voice

3) The Little Scroll

4) Comparison with Daniel 12

b. The Measuring of the Temple and the Two Witnesses - 11:1-14

1) A Note on the "Rapture"

2) A Note on the "Protection" of the "New Israel" from the "Plagues"

4. The Final Judgment and Consummation of God's Kingdom: Trumpet Seven - 11:15-19

5. Summary: John's Second Vision of the Future - 8:2-11:19

D. The Third Vision of the Future - 12:1-22:6

1. The Structure of the Third Vision

2. The "Labor Pains": The Dragon's War against the Saints - 12:1-13:18

a. The Dragon, the Woman, and the Male Child - 12:1-17

1) The Identity of the Male Child

2) The Identity of the Red Dragon

3) Five Theories Regarding the Identity of the Woman

4) A Sixth Theory: John's Adaptation of the Apollo Myth

5) Interpretation of Revelation 12

b. The Beast from the Sea - 13:1-10

c. The Beast from the Land - 13:11-18

d. Satan's Parody of Christ

e. Summary of Revelation 12-13: The "Labor Pains"

3. The Final Judgment and Consummation of God's Kingdom - 14:1-22:6

a. The Relationship between Salvation and Condemnation, Final Judgment and Consummation

b. The Structure of Revelation 14:1-22:6

c. Announcement of the Final Judgment - 14:1-13

1) The 144,000 - 14:1-5

2) Threefold Announcement of the Judgment - 14:6-13

d. The Harvest of the Earth - 14:14-20

e. The Seven Last Plagues or Seven Bowls of God's Wrath - 15:1-16:21

1) The Structure of Revelation 15-16

2) The Sea of Glass and Fire - 15:1-4

3) The Heavenly Tabernacle - 15:5-8

4) The Meaning of the Seven Bowls of God's Wrath - 16:1

5) The First Bowl of Wrath - 16:2

6) The Second Bowl of Wrath - 16:3

7) The Third Bowl of Wrath - 16:4-7

8) The Fourth Bowl of Wrath - 16:8-9

9) The Fifth Bowl of Wrath - 16:10-11

10) The Sixth Bowl of Wrath - 16:12-14,16

11) Interlude - 16:15

12) The Seventh Bowl of Wrath - 16:17-21

f. God's Final Judgment against Babylon - 17:1-19:4

1) The Great Prostitute - 17:1-18

2) The Scarlet Beast - 17:1-18

3) The Fall of Babylon - 18:1-19:4

g. Announcement of the Wedding Supper of the Lamb - 19:5-10

1) The Wedding of the Lamb - 19:5-9

2) The Testimony of Jesus - 19:10

h. The Victorious Christ - 19:11-21

1) The King of Kings - 19:11-16

2) The Great Supper of God - 19:17-21

i. Deliverance from Babylonian Captivity - 20:1-22:6

1) Element One: The Binding of Satan - 20:1-3

2) Element Two: The Resurrection of Christian Martyrs - 20:4a

3) Element Three: The Millennial Reign of Christ - 20:4b-6

4) Element Four: God's Judgment of Gog and Magog - 20:7-15

5) Element Five: The New Jerusalem - 21:1-22:5

6) Comparison of Revelation 20:1-22:5 with Ezekiel 37-48

7) Conclusions Regarding the Meaning of Revelation 20:1-22:5

8) Climax: The Consummated Kingdom of God - 21:1-22:5

9) Conclusion of the Third Vision of the Future - 22:6

IV. EPILOGUE - 22:7-21

-College Press New Testament Commentary: with the NIV