Verse 1. - And I heard a great voice. Characteristic of all the heavenly utterances (cf. Revelation 14:7, 9, etc.). We have now the narration in full of the events of which Revelation 15. has given us a summary. Out of the temple. The ναός, shrine of God, mentioned in Revelation 15:8, and which no one could enter; the voice must, therefore, be the voice of God himself. Saying to the seven angels (see on Revelation 15:1). Go your ways, and pour out the vials of the wrath of God upon the earth; go ye and pour, etc. The seven vials is read in א, A, B, C, Andreas, Arethas, Primasius, and others. So, in Revelation 8:5, the angel casts fire on the earth.

Verse 2. - And the first went, and poured out his vial upon the earth; his bowl into, etc. (Revised Version). (On "vial," see on Revelation 5:8.) The preposition εἰς, "into," distinguishes the first three vials from the last four, which have ἐπί, "upon," and some writers make this the basis for classifying the vials into groups of three and four; but it seems better to divide into groups of four and three (see on ver. 1, and preliminary remarks on the trumpet visions). And there fell; and it became (Revised Version). Compare the phraseology of Exodus 9:10. A noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image. The counterpart of the sixth plague of Egypt. The word ε{λκος, "sore," used here, is the same used in LXX., Exodus 9. It is impossible to say with certainty what (if any) particular judgment upon the ungodly is intended to be signified by St. John in this plague. From amongst the numerous interpretations which have been given to illustrate this passage, we may mention that of Andreas, who sees in it a reference to the "ulcer" (ἕλκος) of conscience. Or it may be that the writer has in contemplation that bodily disease which is the inevitable outcome of sin, and which often afflicts men in this world as the direct result of their misdoings; though, of course, it cannot always be asserted to be a consequence of a man's own personal misdoings. (On the latter part of the verse, see on Revelation 13.)

Verse 3. - And the second angel poured out his vial upon the sea. Omit "angel," which is not found in the best manuscripts, though it is understood. "Into the sea," as in ver. 2. The sea is also the object of the second trumpet plague (see on ver. 1). And it became as the blood of a dead man; became blood as of a dead man. Almost an exact reproduction of the second trumpet, and of the first of the Egyptian plagues. The last clause intensifies the horrible nature of the judgment, and thus in some degree increases the severity of this plague over that of the trumpets. And every living soul died in the sea; and every soul of life died, [even] the things in the sea, though living soul (ζῶσα) is found in א, B, P, some cursives, versions, and Fathers. Not merely human lives. The things, τὰ, is omitted in א, B, P, and others. In Revelation 8:9 we have, "Even the creatures that were in the sea." The interpretations are as numerous as in the case of the second trumpet (see on Revelation 8:9). It is most probable that the sea is here mentioned as part of creation (another part of which is mentioned in the following verse), the whole of which suffers for the sin of man, and the whole of which, intended for his benefit, becomes a source of affliction and woe to him through sin.

Verse 4. - And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. Omit "angel" (see on ver. 3). "Into the rivers," etc., as in the previous cases. The singular ἐγένετο, probably on account of the neuter ψ῞δατα being understood. The idea of the second vial is carried on here (cf. on ver. 3). Note the corresponding judgment of the third trumpet. In addition to the interpretation of the second vial given above, it is probable that the blood signifies the slaughter and death which is part of God's vengeance on the wicked (cf. ver. 6). The divisions adopted in the first four vials correspond to those in Revelation 14, which designate the whole of God's created world, "heaven, and earth, and the sea, and the fountains of waters."

Verse 5. - And I heard the angel of the waters say. The angels, throughout this book, are represented as having individual offices to fulfil. Here we have a reference to the angel whose duty it is to control the rivers, just as, in Revelation 14:18, another angel is represented as having authority over fire. This verse and the following one are anticipations of Revelation 19:2, which is a commentary on Revelation 18, which latter is an elaboration of the judgments here described. Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus; righteous art thou, which art and which wast, thou Holy One, because thou didst thus judge (Revised Version). There is scarcely any authority for inserting "O Lord," or "and shalt be" (cf. Revelation 11:17). The angel, as having authority over the waters, and, as it were, a commission to see that they do their duty for men, acknowledges the justice of the sentence which makes them into an instrument for, and type of, man's destruction. Though there is no authority for inserting "and shalt be," the idea is, no doubt, to express the eternal nature of God. The same expression occurs in Revelation 15:3 (Revised Version) in almost exactly parallel connection; so also in Revelation 11:17, 18. Thou hast judged thus refers to the judgment of the third vial, possibly to all the first three, Note the marginal reading of the Revised Version (supported by Alford), which disconnects this verse from the succeeding one.

Verse 6. - For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. This supplies the key to the interpretation of the previous visions. The ungodly have shed the blood of saints, therefore God deals out death to them. This is the meaning signified by the "blood" of the previous verses (cf. the doom of Babylon, described in Revelation 17, especially ver. 6; and Revelation 18:6, 24. Cf. the words, "they are worthy," with Revelation 3:4). It is correct to consider that this prophecy received its first fulfilment in the violent deaths of so many of those who were the earliest Christian persecutors. On this subject see Lactantius, 'De Morte Persecutorum.'

Verse 7. - And! heard another out of the altar say. Omit "another out of." The altar is connected

(1) with the martyred saints (Revelation 6:9, 10; Revelation 8:3);

(2) with the judgments that fall on the earth in vengeance for the blood of the saints (Revelation 8:5; Revelation 9:13; Revelation 14:18); hence the appropriateness of this voice from the altar, which acquiesces in the judgments inflicted. The altar is here personified, and speaks concurring in the justice of those judgments sent on account of the saints who are represented by it. Some writers, however, understand "the angel of the altar," which is similar to the reading of the Authorized Version. Even so, Lord God Almighty, true and righteous are thy judgments; Yea, O Lord God, the Almighty (Revised Version). Reaffirming what has been declared by the angel of the waters (ver. 5), and expressing concurrence therein. (On "true" (ἀληθιναί), see on Revelation 3:17.) Compare the expression in ver. 5. There God is declared righteous because he has thus judged; here the judgments are righteous because they. are his. Both phrases are equally true, giving the same truth from different standpoints. The same verdict is endorsed by the heavenly multitude in Revelation 19:2, when they celebrate the downfall of Babylon; another proof of the identity of the world which is here the object of the vial judgments and the Babylon, which is afterwards described, and whose doom is pronounced.

Verse 8. - And the fourth angel poured out his vial upon the sun. Ἀγγέλος, "angel," is omitted in nearly all manuscripts, though, of course, it is understood. For the first time we have ἐπί, "upon," instead of εἰς. "into" (see on ver. 2). Another part of creation is visited, thus completing the visitation of the fourfold division of the universe - the earth, the sea, the rivers, the heavens - as foretold in Revelation 14:7. And power was given unto him to scorch men with fire. "And it was given to it" is more probable than "to him;" the angels do not directly punish, but indirectly by pouring out the vials. This form of words expresses the permissory nature of the evil which is wrought; nothing can be done but by the will of God (cf. Revelation 13:5, 7, 14). Bengel, Hengstenberg, and others consider that the permission to scorch men is given to the angel. The men (with the article); perhaps referring to those mentioned in ver. 2. who had the mark of the beast, and those who worshipped his image, and who are the object of all the vial plagues. Though differing in form from the fourth trumpet, where the sun was darkened, yet the judgment is similar, though here of a more intense nature. In both cases, those objects which are given to men for their good are converted into instruments of punishment. We may, perhaps, see here an allusion to the heat of men's passions and vices, by which physically as well as morally they are destroyed; and which are also an emblem of the pains of hell as pictured in Luke 16. It has been noticed as a coincidence that the objects of creation which are the subjects of the judgments of the fourth trumpet and fourth vial, were created on the fourth day.

Verse 9. - And men were scorched with great heat, and blasphemed the Name of God. The men (see on ver. 8). (On the meaning of the first clause, see on ver. 8.) This is the first mention in the vials of men blaspheming. As with Pharaoh and the Egyptians, the judgments of God, instead of awakening them to repentance, only serve to harden their hearts. This again occurs under the fifth and seventh vials. So also in the sixth trumpet, we are told, men repented not - a statement also made in the subsequent part of this verse. As before pointed out (Revelation 13:1), the two things are identical; non repentance, continuance in the service of the dragon, is blasphemy against God; though we generally reserve the name "blasphemy" for the open avowal of infidelity to God. Which hath power over these plagues. This is what is implied in the words of ver. 8, "it was given to it?' In this visitation men distinctly recognize the hand of God. And they repented not to give him glory. Vide supra, on the "blasphemy;" and contrast with Revelation 11:13 - another example of the sense in which these vials are the "last plagues" (Revelation 15:1).

Verse 10. - And the fifth angel poured out his vial upon the seat of the beast. Omit "angel" as before (see on ver. 8). The throne of the beast. That throne which had been given to him by the dragon (Revelation 13:2), and which here typifies the centre and source of his power. While this throne may aptly refer to the Roman empire in St. John's time, its position varies at different times; wherever the world power is worshipped, there the beast has his throne. And his kingdom was full of darkness; was darkened. Another allusion to the plagues of Egypt. The darkness is a type of the spiritual darkness which prevails among the subjects of the beast, and which they themselves frequently realize in the course of their career. The fear of the future sometimes arouses their misgivings, and then there is no light or hope in their hearts. And they gnawed their tongues for rain. The pain arising from the darkness of their minds; the misgivings as to their future (vide supra); or perhaps also on account of their sufferings under the former plagues, to which this is an addition.

Verse 11. - And blasphemed the God of heaven because of their pains and their sores. The expression, "God of heaven," seems to enhance the exaltation of God, and to place in more terrible contrast the sin of those who ventured to blaspheme One so high, so far above them. This title is only mentioned here and in Revelation 11:13, where, however, some repented. (On the word "blaspheme," see on ver. 9.) In spite, therefore, of their plagues, and perhaps as a consequence of their spiritual darkness, they still own the supremacy of the beast and deny God; just as Pharaoh hardened his heart. Compare the previous verses for an account of their pains and their sores; the allusion to which shows plainly that these plagues are not necessarily consecutive in time. And repented not of their deeds (see on ver. 9).

Verse 12. - And the sixth angel poured out his vial upon the great river:Euphrates. Omit "angel" (see on previous verses). (On the Euphrates, see on Revelation 9:14.) This river also figures in the sixth trumpet vision, and possesses the same signification in both places. It is the natural direction from which enemies arise; and it derives this signification from the fact that the enemies of the Jews often came from that direction. The next sentence leaves no doubt that this is the meaning, and supports the view taken of Revelation 9:14. It is to be noticed that, though the vial is poured out upon the Euphrates, it is not with the purpose of inflicting injury on the river, but upon the men who are thus laid open to the attacks of their enemies. And the water thereof was dried up, that the way of the kings of the east might be prepared. The Revised Version gives the sense more plainly, That the way might be made ready for the kings that [come] from the sunrising. The meaning is that a barrier that wards off hostile hosts is removed. The "kings of the cast" represent God's judgments; those who are laid open to attack are the adherents of the beast. The imagery may be derived:

(1) From the fact (as explained in Revelation 9:14, which see) that the enemies of the Jews generally came from beyond the Euphrates. This accounts for the employment of this figure in Revelation 9, and may reasonably be considered to contain the same allusion here. In this case the minor details do not agree; the idea is merely to convey the central fact of an advance of enemies.

(2) From the historical fact of the taking of Babylon by Cyrus, by means of a diversion of the waters of the Euphrates - a circumstance referred to in Jeremiah 51:31, 32, etc.; Isaiah 13; Isaiah 44:27, 28. In this case the details are more in accordance with the general symbolism of the Apocalypse. Babylon would signify the kingdom of the beast (as in ver. 19). The kings of the east would still represent God's judgments, which now assail the kingdom of Satan. Satan attempts to meet this assault by the three spirits, which gather kings from the whole world (ver. 14) to battle against the Almighty. The "kings of the east" are certainly the forces ranged on the side of God. Many writers see an allusion to Christ and the saints. The sun is a frequent figure of Christ in Scripture (cf. Malachi 4:4; Zechariah 3:8 and Zechariah 6:12, LXX.; Luke 1:78; also Revelation 7:2; Revelation 12:1; Revelation 22:16). "The kings of the east" may thus be identified with the armies of Revelation 19:11-16.

Verse 13. - And I saw; introduces a new phase of the vision (see on Revelation 4:1). The mention of the punishment of the ungodly by the kings of the east causes the seer to look forward to the conflict, the end of which is described in Revelation 19:19-21. He therefore now digresses somewhat, in order to describe the means by which the dragon endeavours to enlist the hosts of the world on his side. Three unclean spirits like frogs. These three spirits represent the influences of the dragon, the first beast and the second beast, which we have interpreted as the devil, the love of the world and worldly power, and self deceit; in other words, the devil, the world, the flesh. These influences axe spiritually unclean, and suggest the loathsome Egyptian plague of the frogs; that is to say, their likeness to frogs consists in their common quality of uncleanness. Perhaps also there is a reference to their devilish origin, in which they resembled the unclean spirits so frequently east out by our Lord while on earth. Burger very aptly refers to the contrast afforded by the dove-like form of the Holy Spirit of God. 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. Omit "come." The seer does not behold the three spirits proceeding from the mouths of the evil trinity, but he sees those that are out of their mouths; he sees them in their works exhibited in the world. The second beast is here called the "false prophet," since he deludes men, and persuades them against their better judgment to worship the first beast (see on Revelation 13:11).

Verse 14. - For they are the spirits of devils, working miracles. This explains the account given in ver. 13. In the plague of the frogs, the Egyptian magicians imitated the plague of Moses; the second beast (the false prophet) is represented as leading men astray by his miracles (Revelation 13:13). After the sixth trumpet came the digression, in which an account was given of the two witnesses of God, who worked miracles (Revelation 12.); here, after the sixth vial, we have a short digression, in which an account is given of the three witnesses of Satan, who endeavour rework on his behalf, by exhibiting miracles. (For the meaning of this working of miracles, see on Revelation 13:13.) Which go forth unto the kings of the earth and of the whole world; the kings of the whole world - omitting "of the earth" (Revised Version). The kings of the world are those whose aim and delight is the possession of the pleasures of this world; those who have their treasure in this world, and whose hearts are therefore also there; those who exercise their influence and power in regard only to the things of this world; in short, the worldly. To gather them to the battle of that great day of God Almighty; God, the Almighty. This battle is described in Revelation 19:11-21, which see. The great day is the last great judgment day. The battle referred to here, and described in Revelation 19, and again in Revelation 20:1-10, is apparently the battle which is being waged against God by the forces of evil all through the history of the world, from the fall of Adam until the last judgment day. This seems certain from the description given in Revelation 19. and 20. How, then, can it be described as the "battle of the great day"? Probably because on that day will occur the crisis, as it were, of the conflict; on that day will the issue be plainly determined, and the struggle terminated. Though the battle is proceeding daily, there is little to remind us of it; the very existence of, and necessity for, such warfare is sometimes forgotten in the daily round of life: at the last day will be plainly exhibited the nature of the incessant hostility between God and the devil, and the power of the latter will be manifested only to be visibly shattered and finally destroyed.

Verse 15. - Behold, I come as a thief. The very words addressed to the Church at Sardis (Revelation 3:3), and similar to those connected by our blessed Lord with the great day (see ver. 14). The mention of that day, and perhaps the knowledge that the battle is a daily one (see on ver. 14), naturally leads to the solemn warning given here. It is worth notice how St. John adopts this idea; and this of itself should suffice to demonstrate the incorrectness of endeavoring to compute the times and seasons, as has been done by so many Apocalyptic writers (cf. also Matthew 24:43; Luke 12:39; 1 Thessalonians 5:2, 4; 2 Peter 3:10). Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. The same figure again as in Revelation 3:17. Isaac Williams correctly points out that these words seem to indicate that the battle of ver. 14 is a daily one, in which Christians are themselves engaged (see on ver. 14). The garment is the garment of righteousness, the fervent love of God (see on Revelation 3:17).

Verse 16. - And he gathered them together into a place called in the Hebrew tongue Armageddon; or, as in the Revised Version, they gathered; that is, the "spirits" of ver. 14, of which this is a continuation, the same verb συνάγω being repeated. By the employment of the Hebrew term, attention is called to the symbolical nature of the name. Similar cases occur in Revelation 9:11 and elsewhere in St. John's writings (see on Revelation 9:11). The correct reading, Αρμαγεδών, Har-Magedon, signifies "Mountain of Megiddo;" the Authorized Version, 'Αρμαγεδών, Armageddon, "City of Megiddo." Mount Megiddo possibly refers to Carmel, at the foot of which lay the Plain of Megiddo, which was well known to every Jew as a gathering place for hostile hosts and as the scene of many battles. It is referred to in Zechariah 12:11 as a type of woe, on account of the overthrow and death of Josiah having taken place there (2 Kings 23:29). Ahaziah also died there (2 Kings 9:27); and there also the Canaanitish kings were overthrown (Judges 5:19). The name is, therefore, indicative of battle and slaughter, and intimates the complete overthrow in store for the dragon and the kings of the earth, which is described later on (Revelation 19.).

Verse 17. - And the seventh angel poured out his vial into the air. Omit "angel" as before. Upon the air; perhaps as the typical abode of the spirits of evil (cf. Ephesians 2:2, "the prince of the power of the air"); the seat also, so to speak, of the thunders and lightnings which follow. And there came a great voice out of the temple of heaven, from the throne, saying, It is done. There are slight variations in the text here. The best authorities omit "of heaven." One manuscript, א, instead of "throne" inserts τοῦ Θεοῦ, "of God." (On the characteristic great voice, see on Revelation 6:1, etc.) The same voice as in ver. 1, probably that of God himself, as the words, "from the throne," seem also to show. It is noticeable that here, as in the seal visions and trumpet visions, we are not explicitly informed of the nature of the last vision. We have the accompanying circumstances described in ver. 18, which are always attendant on the last great manifestation, but the end itself is left unrecorded. In the seals, the last vision is described by the silence in heaven; in the trumpets, the nature of the last judgment is only vaguely alluded to in the triumphant heavenly song. So here, only a brief summary is given (vers. 18, 19) of what actually falls as the last extremity of God's wrath; a fuller account is reserved for Revelation 19.

Verse 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. The usual accompaniments of any special manifestation of God's power or presence (see on Revelation 4:5 and Revelation 6:12-17). A similar description is given of the close of the seal and the trumpet visions.

Verse 19. - And the great city. The words which follow, as well as Revelation 11:8; Revelation 14:8; Revelation 17:18; Revelation 18:10, 16, etc., leave scarcely any doubt that the "great city" here is Babylon. These are the only passages in the Apocalypse where this title is found; for in Revelation 21:10, "great" is not the true reading. Was divided into three parts. The signification of this clause is somewhat uncertain. The idea is probably that of total destruction, as in Ezekiel 5:2, where a similar description is applied to Jerusalem. Possibly there is a reference to the trinity of evil mentioned in ver. 13. And the cities of the nations fell. The nations signifies the ungodly, who stand in the same relation to the godly as the Gentiles to God's chosen people (cf. Revelation 11:18, etc.). This sentence declares the fall of every lesser form of evil, together with the greater typical form symbolized by" the great city." And great Babylon came in remembrance before God; and Babylon the great was remembered in the sight of God (Revised Ver-tion). Cf. the title of "great city" (vide supra). Cf. also the similar expression in Acts 10:31. This clause, together with the following one, taken in conjunction with the preceding and succeeding verses, must be referred to the great judgment day. To give unto her the cup of the wine of the fierceness of his wrath. This is the beginning of the fulfilment of the doom predicted by the angel in Revelation 14:10. The judgment is more elaborately described in Revelation 18.

Verse 20. - And every island fled away, and the mountains were not found. This continues the description of the earthquake in ver. 18, the parenthesis concerning Babylon occurring owing to the mention of the destruction of the city (cf. the account given under the sixth seal). Such convulsions of nature generally, in biblical descriptions, accompany the near approach of the last judgment. Some writers interpret the islands and mountains of kingdoms (cf. Revelation 17:9, 10).

Verse 21. - And there fell upon men a great hail out of heaven, every stone about the weight of a talent; cometh down upon, the present tense, rendering the description more graphic. Commentators usually quote 'Diodorus Siculus' (19:45), who mentions. as something marvellous, hailstones of a mina in weight; the mina being one-sixtieth of a talent; and also the account of Josephus, who speaks of stones a talent in weight being thrown by machines at the siege of Jerusalem (see Wetstein, ad loc.). "The men," though not pointing to any particular group of men who have been definitely mentioned, nevertheless necessarily refers to the wicked, were are the object of this punishment. "Hail" is frequently mentioned as a judgment of God and is added here to heighten the general effect of the description (cf. Exodus 9; Joshua 10:11; Psalm 78:47; Psalm 105:32; Isaiah 28:2; Isaiah 30:30; Ezekiel 13:11; Ezekiel 38:22; Haggai 2:17; also Revelation 8:7; Revelation 11:19). And men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great; is exceeding great (vide supra). As in ver. 9, men repent not. Like Pharaoh, their hearts are hardened. These words end the general description of the vial judgments, but the events alludes to under the seventh vial are elaborated and particularized in the chapters which follow; the whole concluding at the end of Revelation 19.