CHAPTERXVI.ANALYSIS OF THE CHAPTER.The previous chapter had described the preparation for the last plagues that were to come upon that mighty Antichristian power to which this series of prophetic visions refers. All is now ready; and this chapter contains the description of those seven last “plagues” under which this power would reel and fall. These “plagues” are describedas ifthey were a succession of physical calamities that would come upon this Antichristian power, and bring it to an end; though perhaps it is not necessary to look for aliteralinfliction of such calamities. The course of the exposition thus far will lead us to regard this chapter as a description of thesuccessive blows by which the Papacy will fall. A part of this is still undoubtedly future, though perhaps not far distant; and, in reference to this, and to some portions of the remainder of the book, there may be more difficulty in satisfying the mind than in the portions which pertain to past events.The chapter comprises statements on the following points:—A command is issued from the temple to the seven angels, to go and execute the commission with which they were intrusted,ver.1.The first angel pours out his vial upon the earth—followed by a plague upon those who had worshipped the beast and his image,ver.2.The second angel pours out his vial upon the sea—followed by the death of all that were in the sea,ver.3.The third angel pours out his vial upon the rivers and fountains of waters, and they become blood. This is followed by an ascription of praise from the angel of the waters, because God had given to those who had shed the bloodof the saints blood to drink, with a response from the altar that this was just,ver.4–7.The fourth angel pours out his vial upon the sun, and an intenser heat is given to it to scorch men. The consequence is, that they blaspheme the name of God, but repent not of their sins,ver.8, 9.The fifth angel pours out his vial upon the very seat of the beast, and his kingdom is full of darkness. Men still blaspheme the name of God and repent not of their sins,ver.10, 11.The sixth angel pours out his vial upon the great river Euphrates. The consequence is, that the waters of the river are dried up, so that the way of the kings of the East might be prepared. The writer sees also, in this connection, three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, that go forth into all the earth to gather all nations to the great day of the battle of God Almighty,ver.12–16.The seventh angel pours out his vial into the air, and a voice is heard answering that “it is done:” the time of the consummation has come—the formidable Antichristian power is to come to an end. The great city is divided into three parts; the cities of the nations fall; great Babylon thus comes up in remembrance before God to receive the punishment which is her due. This terrific scene is accompanied with voices, and thunderings, and lightnings, and an earthquake, and with great hail—a tempest of wrath beating upon that formidable power that had so long stood up against God,ver.17–21. Thedetailof the actual destruction of this power is carried forward in the subsequent chapters.
The previous chapter had described the preparation for the last plagues that were to come upon that mighty Antichristian power to which this series of prophetic visions refers. All is now ready; and this chapter contains the description of those seven last “plagues” under which this power would reel and fall. These “plagues” are describedas ifthey were a succession of physical calamities that would come upon this Antichristian power, and bring it to an end; though perhaps it is not necessary to look for aliteralinfliction of such calamities. The course of the exposition thus far will lead us to regard this chapter as a description of thesuccessive blows by which the Papacy will fall. A part of this is still undoubtedly future, though perhaps not far distant; and, in reference to this, and to some portions of the remainder of the book, there may be more difficulty in satisfying the mind than in the portions which pertain to past events.
The chapter comprises statements on the following points:—
A command is issued from the temple to the seven angels, to go and execute the commission with which they were intrusted,ver.1.
The first angel pours out his vial upon the earth—followed by a plague upon those who had worshipped the beast and his image,ver.2.
The second angel pours out his vial upon the sea—followed by the death of all that were in the sea,ver.3.
The third angel pours out his vial upon the rivers and fountains of waters, and they become blood. This is followed by an ascription of praise from the angel of the waters, because God had given to those who had shed the bloodof the saints blood to drink, with a response from the altar that this was just,ver.4–7.
The fourth angel pours out his vial upon the sun, and an intenser heat is given to it to scorch men. The consequence is, that they blaspheme the name of God, but repent not of their sins,ver.8, 9.
The fifth angel pours out his vial upon the very seat of the beast, and his kingdom is full of darkness. Men still blaspheme the name of God and repent not of their sins,ver.10, 11.
The sixth angel pours out his vial upon the great river Euphrates. The consequence is, that the waters of the river are dried up, so that the way of the kings of the East might be prepared. The writer sees also, in this connection, three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, that go forth into all the earth to gather all nations to the great day of the battle of God Almighty,ver.12–16.
The seventh angel pours out his vial into the air, and a voice is heard answering that “it is done:” the time of the consummation has come—the formidable Antichristian power is to come to an end. The great city is divided into three parts; the cities of the nations fall; great Babylon thus comes up in remembrance before God to receive the punishment which is her due. This terrific scene is accompanied with voices, and thunderings, and lightnings, and an earthquake, and with great hail—a tempest of wrath beating upon that formidable power that had so long stood up against God,ver.17–21. Thedetailof the actual destruction of this power is carried forward in the subsequent chapters.
CHAPTERXVI.AND I heard a great voice out of the temple saying to the seven474angels, Go your ways, and pour out the vials of the wrath of God upon the earth.1.And I heard a great voice out of the temple.A loud voice out of the temple as seen in heaven (Notes onch. xi.19), and that came, therefore, from the very presence of God. ¶Saying to the seven angels.That had the seven vials of wrath. Notes onch. xv.1,7. ¶Go your ways.Your respective ways, to the fulfilment of the task assigned to each. ¶And pour out the vials of the wrath of God.Empty those vials; cause to come upon the earth the plagues indicated by their contents. Theorderin which this was to be done is not intimated. It seems to be supposed that that would be understood by each. ¶Upon the earth.The particular part of theearthis not here specified, but it should not be inferred that it was to be upon the earth in general, or that there were any calamities, in consequence of this pouring out of the vials of wrath, to spread over the whole world. The subsequent statements show what parts of the earth were particularly to be affected.
CHAPTERXVI.
AND I heard a great voice out of the temple saying to the seven474angels, Go your ways, and pour out the vials of the wrath of God upon the earth.
1.And I heard a great voice out of the temple.A loud voice out of the temple as seen in heaven (Notes onch. xi.19), and that came, therefore, from the very presence of God. ¶Saying to the seven angels.That had the seven vials of wrath. Notes onch. xv.1,7. ¶Go your ways.Your respective ways, to the fulfilment of the task assigned to each. ¶And pour out the vials of the wrath of God.Empty those vials; cause to come upon the earth the plagues indicated by their contents. Theorderin which this was to be done is not intimated. It seems to be supposed that that would be understood by each. ¶Upon the earth.The particular part of theearthis not here specified, but it should not be inferred that it was to be upon the earth in general, or that there were any calamities, in consequence of this pouring out of the vials of wrath, to spread over the whole world. The subsequent statements show what parts of the earth were particularly to be affected.
2 And the first went, and poured out his vial475upon the earth; and there fell a noisome and grievous476sore upon the men which had the477mark of the beast, anduponthem which worshipped his image.2.And the first went.Went forth from heaven, where the seat of the vision was laid. ¶And poured out his vial upon the earth.That is, upon theland, in contradistinction from the sea, the rivers, the air, the seat of the beast, the sun, as represented in the other vials. Inver.1, the wordearthis used in the general sense to denote this world as distinguished from heaven; in this verse it is used in the specific sense, to denotelandas distinguished from other things.Comp.Mar.iv.1;vi.47;Jn.vi.21;Ac.xxvii.29, 43, 44. In many respects there is a strong resemblance between the pouring out of those seven vials, and the sounding of the seven trumpets, inch. viii., ix., though they refer to different events. In the sounding of the first trumpet (ch. viii.7), it was theearththat was particularly affected in contradistinction from the sea, the fountains, and the sun: “The first angel sounded, and there followed hail and fire mingled with blood, and they were castupon the earth.”Comp.ch. viii.8, 10, 12. In regard to the symbolical meaning of the termearth, considered with reference to divine judgments, see Notes onch. viii.7. ¶And there fell a noisome and grievous sore.The judgment here is specifically different from that inflicted under the first trumpet,ch. viii.7.There it is said to have been that “the third part of trees was burnt up, and all green grass was burnt up.” Here it is that there fell uponmena “noisome and grievous sore.” The two, therefore, are designed to refer to different events, and to different forms of punishment. The word renderedsoreproperly denotes awound(Hom.Il.xi.812), and then, in later writers, anulcerorsore. It is used in the New Testament only in the following places:Lu.xvi.21, “The dogs came and licked hissores;” and inRe.xvi.2, 11, where it is renderedsore, andsores. It is used in the Septuagint, in reference to theboilsthat were brought upon the Egyptians, inEx.ix.9–12, and probablyDe.xxviii.27; in reference to the leprosy,Le.xiii.18–20, 23; in reference to the boil, ulcer, or elephantiasis brought upon Job,ch. ii.7; and in reference to any sore or ulcer, inDe.xxviii.35. In all these places it is the translation of the wordשְּׁחִיןshehhin—rendered in our English versionboil,Ex.ix.9–11;Le.xiii.18–20, 23;2 Ki.xx.7; Jobii.7;Is.xxxviii.21; andbotch,De.xxviii.27, 35. The proper meaning, therefore, is that or a sore, ulcer, or boil of a severe and painful character; and the most obvious reference in the passage, to one who was accustomed to the language of Scripture, would be to some fearful plague like that which was sent upon the Egyptians. In the case of Hezekiah (2 Ki.xx.7;Is.xxxviii.21), it was probably used to denote aplague-boil, or the black leprosy. See Notes onIs.xxxviii.21. The word “noisome”—κακὸν,evil,bad—is used here to characterize the plague referred to as being peculiarly painful and dangerous. The wordgrievous—πονηρὸν—bad,malignant,hurtful—is further used to increase the intensity of the expression, and to characterize the plague as particularly severe. There is no reason to suppose that it is meant that this would beliterallyinflicted, any more than it is in the next plague, where it is said that the “rivers and fountains becameblood.” What is obviously meant is, that there would be some calamity which would be well represented or symbolized by such a fearful plague. ¶Upon the men.Though the plague was poured upon “the earth,” yet its effects were seen upon “men.” Some grievous calamity would befall them,as ifthey were suddenly visited with the plague. ¶Which had the mark of the beast.Notes onch. xiii.16, 17. This determines the portion of the earth that was to be afflicted. It was not the whole world; it was only that part of it where the “beast” was honoured. According to the interpretation proposed inch. xiii., this refers to those who are under the dominion of the Papacy. ¶Anduponthem which worshipped his image.See Notes onch. xiii.14, 15. According to the interpretation inch. xiii., those are meant who sustained the civil or secular power to which the Papacy gave life and strength, and from which it, in turn, received countenance and protection.In regard to the application or fulfilment of this symbol, it is unnecessary to say that there have been very different opinions in the world, and that very different opinions still prevail. The great mass of Protestant commentators suppose that it refers to the Papacy; and of those who entertain this opinion, the greater portion suppose that the calamity referred to by the pouring out of this vial is already past, though it is supposed by many that the things foreshadowed by a part of these “vials” are yet to be accomplished. As to the true meaning of the symbol before us, I would make the following remarks:—(1) It refers to the Papal power. This application is demanded by the results which were reached in the examination ofch. xiii.See the remarks on the “beast” in the Notes onch. xiii.1, 2, 11, and on “the image of the beast” in the Notes onch. xiii.14, 15. This one mighty power existed in two forms closely united, and mutually sustaining each other—the civil or secular, and the ecclesiastical or spiritual. It is this combined and consolidated power—the Papacy as such—that is referred to here, for this has been the grand Antichristian power in the world.(2) It refers to some grievous and fearful calamity which would come upon that power, and which would belikea plague-spot on the human body—something which would be of the nature of a divine judgment, resembling that which came upon the Egyptians for their treatment of the people of God.(3) The course of this exposition leads us to suppose, that this would be the beginning in the series of judgments,which would terminate in the complete overthrow of that formidable power. It is thefirstof the vials of wrath, and the whole description evidently contemplates aseriesof disasters, which would be properly represented by these successive vials. In the application of this, therefore, we should naturally look for the first of a series of such judgments, and should expect to find some facts in history which would be properly represented by the vial “poured upon the earth.”(4) In accordance with this representation, we should expect to find such a series of calamities gradually weakening, and finally terminating the Papal power in the world, as would be properly represented by the numberseven.(5) In regard now to theapplicationof this series of symbolical representations, it may be remarked, that most recent expositors—as Elliott, Cunninghame, Keith, Faber, Lord, and others—refer them to the events of the French revolution, as important events in the overthrow of the Papal power; and this, I confess, although the application is attended with some considerable difficulties, has more plausibility than any other explanation proposed. In support of this application, the following considerations may be suggested:—(a) France, in the time of Charlemagne, was the kingdom to which the Papacy owed its civil organization and its strength—a kingdom to which could be traced all the civil or secular power of the Papacy, and which was, in fact, a restoration or reconstruction of the old Roman power—the fourth kingdom of Daniel. See Notes onDa.vii.24–28; andcomp.Notes onRe.xiii.3, 12–14. The restoration of the old Roman dominion under Charlemagne, and the aid which he rendered to the Papacy in its establishment as to a temporal power, would make it probable that this kingdomwould bereferred to in the series of judgments that were to accomplish the overthrow of the Papal dominion.(b) In an important sense France has always been the head of the Papal power. The king of France has been usually styled, by the popes themselves, “the eldest son of the church.” In reference to the whole Papal dominion in former times, one of the principal reliances has been on France, and, to a very large extent, the state of Europe has been determined by the condition of France. “A revolution in France,” said Napoleon, “is sooner or later followed by a revolution in Europe” (Alison). Its central position; its power; its direct relation to all the purposes and aims of the Papacy, would seem to make it probable that, in the account of the final destruction of that power, this kingdom would not be overlooked.(c) The scenes which occurred in the times of the French revolution were such as would be properly symbolized by the pouring out of the first, the second, the third, and the fourth vials. In the passage before us—the pouring out of the first vial—the symbol employed is that of “a noisome and grievous sore”—boil, ulcer, plague-spot—“on the men which had the mark of the beast, and on them which worshipped his image.” This representation was undoubtedly derived from the account of the sixth plague on Egypt (Ex.ix.9–11); and the sense here is, not that this would be literally inflicted on the power here referred to, but that a calamity would come upon it which would bewell representedby that, or of which that would be an appropriate emblem. This interpretation is further confirmed bych. xi.8, where Rome is referred to under the name ofEgypt, and where it is clear that we are to look for a course of divine dealing, in regard to the one, resembling that which occurred to the other. See Notes on that passage. Now, this “noisome and grievous sore” would well represent the moral corruption, the pollution, the infidelity, the atheism, the general dissolution of society, that preceded and accompanied the French revolution; for that was a universalbreaking outof loathsome internal disease—of corruption at the centre—and in its general features might be represented as a universal plague-spot on society, extending over the countries where the beast and his image were principally worshipped. The symbol would properly denote that “tremendous outbreak of social and moral evil, of democratic fury, atheism, and vice, which was specially seen to characterize the French revolution: that of which the ultimate source was in the long and deep-seated corruption and irreligion of the nation; the outward vent, expression, and organ of its Jacobin clubs, and seditious and atheistic publications; the result, the dissolution of all society, all morals, and allreligion; with acts of atrocity and horror accompanying, scarce paralleled in the history of men; and suffering and anguish of correspondent intensity throbbing throughout the social mass and corroding it; that which, from France as a centre, spread like a plague throughout its affiliated societies to the other countries of Papal Christendom, and was, wherever its poison was imbibed, as much the punishment as the symptoms of the corruption within.” Of this sad chapter in the history of man, it is unnecessary to give any description here. For scenes of horror, pollution, and blood, its parallel hasneverbeen found in the history of our race, and, as an event inhistory, it was worthy of a notice in the symbols which portrayed the future. The full details of these amazing scenes must be sought in the histories which describe them, and to such works as Alison’sHistory of Europe, and Burke’sLetters on a Regicide Peace, the reader must be referred. A few expressions copied from those letters ofMr.Burke, penned with no design of illustrating this passage in the Apocalypse, and no expectation that they would be ever so applied, will show with what propriety the spirit of inspiration suggested the phrase, “a noisome and grievous sore” or plague-spot, on the supposition that the design was to refer to these scenes. In speaking of the revolutionary spirit in France,Mr.Burke calls it “the fever of aggravated Jacobinism,” “the epidemic of atheistical fanaticism,” “an evil lying deep in the corruptions of human nature,” “the malignant French distemper,” “a plague, with its fanatical spirit of proselytism, that needed the strictest quarantine to guard against it,” whereof, though the mischief might be “skimmed over” for a time, yet the result, into whatever country it entered, was “the corruption of all morals,” “the decomposition of all society,”&c.But it is unnecessary to describe those scenes farther. The “world has them by heart,” and they can never be obliterated from the memory of man. In the whole history of the race there has never been an outbreak of evil that showed so deep pollution and corruption within.(d) The result of this was to affect the Papacy—a blow, in fact, aimed at that power. Of course, all the infidelity and atheism of the French nation, before so strongly Papal, went just so far in weakening the power of the Papacy; and in the ultimate result it will perhaps yet be found that the horrid outbreaks in the French revolution were the first in the series of providential events that will result in the entire overthrow of that Antichristian power. At all events, it will be admitted, I think, that, on the supposition that it wasintendedthat this should be descriptive of the scenes that occurred in Europe at the close of the last century, no more expressive symbol could have been chosen than has been employed in the pouring out of this first vial of wrath.
2 And the first went, and poured out his vial475upon the earth; and there fell a noisome and grievous476sore upon the men which had the477mark of the beast, anduponthem which worshipped his image.
2.And the first went.Went forth from heaven, where the seat of the vision was laid. ¶And poured out his vial upon the earth.That is, upon theland, in contradistinction from the sea, the rivers, the air, the seat of the beast, the sun, as represented in the other vials. Inver.1, the wordearthis used in the general sense to denote this world as distinguished from heaven; in this verse it is used in the specific sense, to denotelandas distinguished from other things.Comp.Mar.iv.1;vi.47;Jn.vi.21;Ac.xxvii.29, 43, 44. In many respects there is a strong resemblance between the pouring out of those seven vials, and the sounding of the seven trumpets, inch. viii., ix., though they refer to different events. In the sounding of the first trumpet (ch. viii.7), it was theearththat was particularly affected in contradistinction from the sea, the fountains, and the sun: “The first angel sounded, and there followed hail and fire mingled with blood, and they were castupon the earth.”Comp.ch. viii.8, 10, 12. In regard to the symbolical meaning of the termearth, considered with reference to divine judgments, see Notes onch. viii.7. ¶And there fell a noisome and grievous sore.The judgment here is specifically different from that inflicted under the first trumpet,ch. viii.7.There it is said to have been that “the third part of trees was burnt up, and all green grass was burnt up.” Here it is that there fell uponmena “noisome and grievous sore.” The two, therefore, are designed to refer to different events, and to different forms of punishment. The word renderedsoreproperly denotes awound(Hom.Il.xi.812), and then, in later writers, anulcerorsore. It is used in the New Testament only in the following places:Lu.xvi.21, “The dogs came and licked hissores;” and inRe.xvi.2, 11, where it is renderedsore, andsores. It is used in the Septuagint, in reference to theboilsthat were brought upon the Egyptians, inEx.ix.9–12, and probablyDe.xxviii.27; in reference to the leprosy,Le.xiii.18–20, 23; in reference to the boil, ulcer, or elephantiasis brought upon Job,ch. ii.7; and in reference to any sore or ulcer, inDe.xxviii.35. In all these places it is the translation of the wordשְּׁחִיןshehhin—rendered in our English versionboil,Ex.ix.9–11;Le.xiii.18–20, 23;2 Ki.xx.7; Jobii.7;Is.xxxviii.21; andbotch,De.xxviii.27, 35. The proper meaning, therefore, is that or a sore, ulcer, or boil of a severe and painful character; and the most obvious reference in the passage, to one who was accustomed to the language of Scripture, would be to some fearful plague like that which was sent upon the Egyptians. In the case of Hezekiah (2 Ki.xx.7;Is.xxxviii.21), it was probably used to denote aplague-boil, or the black leprosy. See Notes onIs.xxxviii.21. The word “noisome”—κακὸν,evil,bad—is used here to characterize the plague referred to as being peculiarly painful and dangerous. The wordgrievous—πονηρὸν—bad,malignant,hurtful—is further used to increase the intensity of the expression, and to characterize the plague as particularly severe. There is no reason to suppose that it is meant that this would beliterallyinflicted, any more than it is in the next plague, where it is said that the “rivers and fountains becameblood.” What is obviously meant is, that there would be some calamity which would be well represented or symbolized by such a fearful plague. ¶Upon the men.Though the plague was poured upon “the earth,” yet its effects were seen upon “men.” Some grievous calamity would befall them,as ifthey were suddenly visited with the plague. ¶Which had the mark of the beast.Notes onch. xiii.16, 17. This determines the portion of the earth that was to be afflicted. It was not the whole world; it was only that part of it where the “beast” was honoured. According to the interpretation proposed inch. xiii., this refers to those who are under the dominion of the Papacy. ¶Anduponthem which worshipped his image.See Notes onch. xiii.14, 15. According to the interpretation inch. xiii., those are meant who sustained the civil or secular power to which the Papacy gave life and strength, and from which it, in turn, received countenance and protection.
In regard to the application or fulfilment of this symbol, it is unnecessary to say that there have been very different opinions in the world, and that very different opinions still prevail. The great mass of Protestant commentators suppose that it refers to the Papacy; and of those who entertain this opinion, the greater portion suppose that the calamity referred to by the pouring out of this vial is already past, though it is supposed by many that the things foreshadowed by a part of these “vials” are yet to be accomplished. As to the true meaning of the symbol before us, I would make the following remarks:—
(1) It refers to the Papal power. This application is demanded by the results which were reached in the examination ofch. xiii.See the remarks on the “beast” in the Notes onch. xiii.1, 2, 11, and on “the image of the beast” in the Notes onch. xiii.14, 15. This one mighty power existed in two forms closely united, and mutually sustaining each other—the civil or secular, and the ecclesiastical or spiritual. It is this combined and consolidated power—the Papacy as such—that is referred to here, for this has been the grand Antichristian power in the world.
(2) It refers to some grievous and fearful calamity which would come upon that power, and which would belikea plague-spot on the human body—something which would be of the nature of a divine judgment, resembling that which came upon the Egyptians for their treatment of the people of God.
(3) The course of this exposition leads us to suppose, that this would be the beginning in the series of judgments,which would terminate in the complete overthrow of that formidable power. It is thefirstof the vials of wrath, and the whole description evidently contemplates aseriesof disasters, which would be properly represented by these successive vials. In the application of this, therefore, we should naturally look for the first of a series of such judgments, and should expect to find some facts in history which would be properly represented by the vial “poured upon the earth.”
(4) In accordance with this representation, we should expect to find such a series of calamities gradually weakening, and finally terminating the Papal power in the world, as would be properly represented by the numberseven.
(5) In regard now to theapplicationof this series of symbolical representations, it may be remarked, that most recent expositors—as Elliott, Cunninghame, Keith, Faber, Lord, and others—refer them to the events of the French revolution, as important events in the overthrow of the Papal power; and this, I confess, although the application is attended with some considerable difficulties, has more plausibility than any other explanation proposed. In support of this application, the following considerations may be suggested:—
(a) France, in the time of Charlemagne, was the kingdom to which the Papacy owed its civil organization and its strength—a kingdom to which could be traced all the civil or secular power of the Papacy, and which was, in fact, a restoration or reconstruction of the old Roman power—the fourth kingdom of Daniel. See Notes onDa.vii.24–28; andcomp.Notes onRe.xiii.3, 12–14. The restoration of the old Roman dominion under Charlemagne, and the aid which he rendered to the Papacy in its establishment as to a temporal power, would make it probable that this kingdomwould bereferred to in the series of judgments that were to accomplish the overthrow of the Papal dominion.
(b) In an important sense France has always been the head of the Papal power. The king of France has been usually styled, by the popes themselves, “the eldest son of the church.” In reference to the whole Papal dominion in former times, one of the principal reliances has been on France, and, to a very large extent, the state of Europe has been determined by the condition of France. “A revolution in France,” said Napoleon, “is sooner or later followed by a revolution in Europe” (Alison). Its central position; its power; its direct relation to all the purposes and aims of the Papacy, would seem to make it probable that, in the account of the final destruction of that power, this kingdom would not be overlooked.
(c) The scenes which occurred in the times of the French revolution were such as would be properly symbolized by the pouring out of the first, the second, the third, and the fourth vials. In the passage before us—the pouring out of the first vial—the symbol employed is that of “a noisome and grievous sore”—boil, ulcer, plague-spot—“on the men which had the mark of the beast, and on them which worshipped his image.” This representation was undoubtedly derived from the account of the sixth plague on Egypt (Ex.ix.9–11); and the sense here is, not that this would be literally inflicted on the power here referred to, but that a calamity would come upon it which would bewell representedby that, or of which that would be an appropriate emblem. This interpretation is further confirmed bych. xi.8, where Rome is referred to under the name ofEgypt, and where it is clear that we are to look for a course of divine dealing, in regard to the one, resembling that which occurred to the other. See Notes on that passage. Now, this “noisome and grievous sore” would well represent the moral corruption, the pollution, the infidelity, the atheism, the general dissolution of society, that preceded and accompanied the French revolution; for that was a universalbreaking outof loathsome internal disease—of corruption at the centre—and in its general features might be represented as a universal plague-spot on society, extending over the countries where the beast and his image were principally worshipped. The symbol would properly denote that “tremendous outbreak of social and moral evil, of democratic fury, atheism, and vice, which was specially seen to characterize the French revolution: that of which the ultimate source was in the long and deep-seated corruption and irreligion of the nation; the outward vent, expression, and organ of its Jacobin clubs, and seditious and atheistic publications; the result, the dissolution of all society, all morals, and allreligion; with acts of atrocity and horror accompanying, scarce paralleled in the history of men; and suffering and anguish of correspondent intensity throbbing throughout the social mass and corroding it; that which, from France as a centre, spread like a plague throughout its affiliated societies to the other countries of Papal Christendom, and was, wherever its poison was imbibed, as much the punishment as the symptoms of the corruption within.” Of this sad chapter in the history of man, it is unnecessary to give any description here. For scenes of horror, pollution, and blood, its parallel hasneverbeen found in the history of our race, and, as an event inhistory, it was worthy of a notice in the symbols which portrayed the future. The full details of these amazing scenes must be sought in the histories which describe them, and to such works as Alison’sHistory of Europe, and Burke’sLetters on a Regicide Peace, the reader must be referred. A few expressions copied from those letters ofMr.Burke, penned with no design of illustrating this passage in the Apocalypse, and no expectation that they would be ever so applied, will show with what propriety the spirit of inspiration suggested the phrase, “a noisome and grievous sore” or plague-spot, on the supposition that the design was to refer to these scenes. In speaking of the revolutionary spirit in France,Mr.Burke calls it “the fever of aggravated Jacobinism,” “the epidemic of atheistical fanaticism,” “an evil lying deep in the corruptions of human nature,” “the malignant French distemper,” “a plague, with its fanatical spirit of proselytism, that needed the strictest quarantine to guard against it,” whereof, though the mischief might be “skimmed over” for a time, yet the result, into whatever country it entered, was “the corruption of all morals,” “the decomposition of all society,”&c.But it is unnecessary to describe those scenes farther. The “world has them by heart,” and they can never be obliterated from the memory of man. In the whole history of the race there has never been an outbreak of evil that showed so deep pollution and corruption within.
(d) The result of this was to affect the Papacy—a blow, in fact, aimed at that power. Of course, all the infidelity and atheism of the French nation, before so strongly Papal, went just so far in weakening the power of the Papacy; and in the ultimate result it will perhaps yet be found that the horrid outbreaks in the French revolution were the first in the series of providential events that will result in the entire overthrow of that Antichristian power. At all events, it will be admitted, I think, that, on the supposition that it wasintendedthat this should be descriptive of the scenes that occurred in Europe at the close of the last century, no more expressive symbol could have been chosen than has been employed in the pouring out of this first vial of wrath.
3 And the second angel poured out his vial478upon the sea; and it became as the479blood of a deadman: and every living soul died in the sea.3.And the second angel poured out his vial upon the sea.So the second trumpet (ch. viii.8), “And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood.” For the meaning of this as a symbol, see Notes on that verse. ¶And it became as the blood of a deadman.“Either very bloody, like a mangled corse, or else coloured, as it were, with the dark and almost black blood of a dead man” (Professor Stuart,in loco). The latter would seem to be, most probably, the meaning; implying that the ocean would become discoloured, and indicating that this was the effect of blood shed in great quantities on its waters. Inch. viii.8 it is, “the sea became blood;” here the allusion to the blood of a dead man would more naturally suggest the idea of naval conflicts, and of the blood of the slain poured in great quantities into the deep. ¶And every living soul died in the sea.Inch. viii.9 it is said that “the third part of the creatures that were in the sea died, and the third part of the ships were destroyed.” Here the destruction is more general; the calamity is more severe and awful. It is as ifevery living thing—πᾶσα ψυχή ζῶσα—had died. No emphasis should be put on the wordsoulhere, for the word means merely a creature, a living thing, an animal,Ac.ii.43;iii.23;Ro.xiii.1;1 Co.xv.45. SeeRob.Lex.sub voce,c.The sense here is, that there would be some dreadful calamity,as ifthe sea were to be changed into dark blood, and as if every living thing in it were to die.In inquiring into the proper application of this, it is natural to look for something pertaining to the sea, or the ocean (see Notes onch. viii.8, 9), and we should expect to find the fulfilment in some calamity that would fall on the marine force, or the commerce of the power that is here referred to; that is, according to the interpretation all along adopted, of the Papal power; and the proper application, according to this interpretation, would be the complete destruction or annihilation of the naval force that contributed to sustain the Papacy. This we should look for in respect to the naval power of France, Spain, and Portugal, for these are the only Papal nations that have had a navy. We should expect, in the fulfilment of this, to find a series of naval disasters, reddening the sea with blood, which would tend to weaken the power of the Papacy, and which might be regarded asonein the series of events that would ultimately result in its entire overthrow. Accordingly, in pursuance of the plan adopted in explaining the pouring out of the first vial, it is to be observed that immediately succeeding, and connected with, the events thus referred to, there was a series of naval disasters that swept away the fleets of France, and that completely demolished the most formidable naval power that had ever been prepared by any nation under the Papal dominion. This series of disasters is thus noticed byMr.Elliott (iii.329, 330):—“Meanwhile, the greatnavalwar between France and England was in progress; which, from its commencement in February, 1793, lasted for above twenty years, with no intermission but that of the short and delusive peace of Amiens; in which war the maritime power of Great Britain was strengthened by the Almighty Providence that protected her to destroy everywhere the French ships, commerce, and smaller colonies; including those of the fast and long-continued allies of the French, Holland and Spain. In the year 1793, the greater part of the French fleet at Toulon was destroyed by Lord Hood; in June, 1794, followed Lord Howe’s great victory over the French off Ushant; then the taking of Corsica, and nearly all the smaller Spanish and French West India Islands; then, in 1795, Lord Bridport’s naval victory, and the capture of the Cape of Good Hope; as also soon after of a French and Dutch fleet, sent to retake it; then, in 1797, the victory over the Spanish fleet off CapeSt.Vincent; and that of Camperdown over the Dutch; then, in succession, Lord Nelson’s three mighty victories—of the Nile in 1798, of Copenhagen in 1801, and in 1805 of Trafalgar. Altogether in this naval war, from its beginning in 1793, to its end in 1815, it appears that there were destroyed near 200 ships of the line, between 300 and 400 frigates, and an almost incalculable number of smaller vessels of war and ships of commerce. The whole history of the world does not present such a period of naval war, destruction, and bloodshed.” This brief summary may show, if this was referred to, the propriety of the expression, “The sea became as the blood of a dead man;” and may show also that, on the supposition that it was intended that these events should be referred to, an appropriate symbol has been employed. No language could more strikingly set forth these bloody scenes.
3 And the second angel poured out his vial478upon the sea; and it became as the479blood of a deadman: and every living soul died in the sea.
3.And the second angel poured out his vial upon the sea.So the second trumpet (ch. viii.8), “And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood.” For the meaning of this as a symbol, see Notes on that verse. ¶And it became as the blood of a deadman.“Either very bloody, like a mangled corse, or else coloured, as it were, with the dark and almost black blood of a dead man” (Professor Stuart,in loco). The latter would seem to be, most probably, the meaning; implying that the ocean would become discoloured, and indicating that this was the effect of blood shed in great quantities on its waters. Inch. viii.8 it is, “the sea became blood;” here the allusion to the blood of a dead man would more naturally suggest the idea of naval conflicts, and of the blood of the slain poured in great quantities into the deep. ¶And every living soul died in the sea.Inch. viii.9 it is said that “the third part of the creatures that were in the sea died, and the third part of the ships were destroyed.” Here the destruction is more general; the calamity is more severe and awful. It is as ifevery living thing—πᾶσα ψυχή ζῶσα—had died. No emphasis should be put on the wordsoulhere, for the word means merely a creature, a living thing, an animal,Ac.ii.43;iii.23;Ro.xiii.1;1 Co.xv.45. SeeRob.Lex.sub voce,c.The sense here is, that there would be some dreadful calamity,as ifthe sea were to be changed into dark blood, and as if every living thing in it were to die.
In inquiring into the proper application of this, it is natural to look for something pertaining to the sea, or the ocean (see Notes onch. viii.8, 9), and we should expect to find the fulfilment in some calamity that would fall on the marine force, or the commerce of the power that is here referred to; that is, according to the interpretation all along adopted, of the Papal power; and the proper application, according to this interpretation, would be the complete destruction or annihilation of the naval force that contributed to sustain the Papacy. This we should look for in respect to the naval power of France, Spain, and Portugal, for these are the only Papal nations that have had a navy. We should expect, in the fulfilment of this, to find a series of naval disasters, reddening the sea with blood, which would tend to weaken the power of the Papacy, and which might be regarded asonein the series of events that would ultimately result in its entire overthrow. Accordingly, in pursuance of the plan adopted in explaining the pouring out of the first vial, it is to be observed that immediately succeeding, and connected with, the events thus referred to, there was a series of naval disasters that swept away the fleets of France, and that completely demolished the most formidable naval power that had ever been prepared by any nation under the Papal dominion. This series of disasters is thus noticed byMr.Elliott (iii.329, 330):—“Meanwhile, the greatnavalwar between France and England was in progress; which, from its commencement in February, 1793, lasted for above twenty years, with no intermission but that of the short and delusive peace of Amiens; in which war the maritime power of Great Britain was strengthened by the Almighty Providence that protected her to destroy everywhere the French ships, commerce, and smaller colonies; including those of the fast and long-continued allies of the French, Holland and Spain. In the year 1793, the greater part of the French fleet at Toulon was destroyed by Lord Hood; in June, 1794, followed Lord Howe’s great victory over the French off Ushant; then the taking of Corsica, and nearly all the smaller Spanish and French West India Islands; then, in 1795, Lord Bridport’s naval victory, and the capture of the Cape of Good Hope; as also soon after of a French and Dutch fleet, sent to retake it; then, in 1797, the victory over the Spanish fleet off CapeSt.Vincent; and that of Camperdown over the Dutch; then, in succession, Lord Nelson’s three mighty victories—of the Nile in 1798, of Copenhagen in 1801, and in 1805 of Trafalgar. Altogether in this naval war, from its beginning in 1793, to its end in 1815, it appears that there were destroyed near 200 ships of the line, between 300 and 400 frigates, and an almost incalculable number of smaller vessels of war and ships of commerce. The whole history of the world does not present such a period of naval war, destruction, and bloodshed.” This brief summary may show, if this was referred to, the propriety of the expression, “The sea became as the blood of a dead man;” and may show also that, on the supposition that it was intended that these events should be referred to, an appropriate symbol has been employed. No language could more strikingly set forth these bloody scenes.
4 And the third angel poured out his vial480upon the rivers and fountains of waters; and they became blood.4.And the third angel poured out his vial upon the rivers and fountains of waters.This coincides also with the account of the sounding of the third trumpet (ch. viii.10, 11):—“And the third angel sounded, and there fell a great star from heaven, burning as a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters.” As to the meaning of the phrase, “rivers and fountains of waters,” see Notes on that passage. We found, it was supposed, in the application of that passage, that the invasion of the Roman empire by Attila, king of the Huns, was referred to, affecting mainly those parts of the empire where the rivers and streams had their origin. Theanalogywould lead us, in the fulfilment of the passage before us, to look for some similar desolations on those portions of Europe. See Notes at the close ofver.7. ¶And they became blood.This would properly mean that they becameasblood; or became redwithblood; and it would be fulfilled if bloody battles were fought near them, so that they seemed to run blood.
4 And the third angel poured out his vial480upon the rivers and fountains of waters; and they became blood.
4.And the third angel poured out his vial upon the rivers and fountains of waters.This coincides also with the account of the sounding of the third trumpet (ch. viii.10, 11):—“And the third angel sounded, and there fell a great star from heaven, burning as a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters.” As to the meaning of the phrase, “rivers and fountains of waters,” see Notes on that passage. We found, it was supposed, in the application of that passage, that the invasion of the Roman empire by Attila, king of the Huns, was referred to, affecting mainly those parts of the empire where the rivers and streams had their origin. Theanalogywould lead us, in the fulfilment of the passage before us, to look for some similar desolations on those portions of Europe. See Notes at the close ofver.7. ¶And they became blood.This would properly mean that they becameasblood; or became redwithblood; and it would be fulfilled if bloody battles were fought near them, so that they seemed to run blood.
5 And I heard the angel of the waters say,481Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.5.And I heard the angel of the waters say.The angel who presides over the element of water; in allusion to the common opinion among the Hebrews that the angels presided over elements, and that each element was committed to the jurisdiction of a particular angel.Comp.Notes onch. vii.1. ¶Thou art righteous, O Lord. In view of the judgments that reddened these streams and fountains with the blood of men, the angel ascribes righteousness to God. These judgments seemed terrible—the numbers slain were so vast—the bloody stream indicated so great slaughter, and such severity of the divine judgment; yet the angel sees in all this only the act of a righteous God bringing just retribution on the guilty. ¶Which art, and wast, and shalt be.That is, who arteternal—existing now; who hast existed in all past time; and who will exist ever onward. See Notes onch. i.8. Thereasonwhy this attribute of God is here referred to, seems to be that the mind of the angel adverts to it in thechangesanddesolationsthat were occurring around him. In such overturnings among men—such revolutions of kingdoms—such desolations of war—the mind naturally turns to one who is unchanging; to one whose throne is from everlasting to everlasting. ¶Because thou hast judged thus.Hast suffered these wars to occur that have changed rivers and fountains to blood.
5 And I heard the angel of the waters say,481Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.
5.And I heard the angel of the waters say.The angel who presides over the element of water; in allusion to the common opinion among the Hebrews that the angels presided over elements, and that each element was committed to the jurisdiction of a particular angel.Comp.Notes onch. vii.1. ¶Thou art righteous, O Lord. In view of the judgments that reddened these streams and fountains with the blood of men, the angel ascribes righteousness to God. These judgments seemed terrible—the numbers slain were so vast—the bloody stream indicated so great slaughter, and such severity of the divine judgment; yet the angel sees in all this only the act of a righteous God bringing just retribution on the guilty. ¶Which art, and wast, and shalt be.That is, who arteternal—existing now; who hast existed in all past time; and who will exist ever onward. See Notes onch. i.8. Thereasonwhy this attribute of God is here referred to, seems to be that the mind of the angel adverts to it in thechangesanddesolationsthat were occurring around him. In such overturnings among men—such revolutions of kingdoms—such desolations of war—the mind naturally turns to one who is unchanging; to one whose throne is from everlasting to everlasting. ¶Because thou hast judged thus.Hast suffered these wars to occur that have changed rivers and fountains to blood.
6 For they have shed the blood of saints and prophets, and482thou hast given them blood to drink; for they are worthy.6.For they have shed the blood of saints.The nations here referred to. They have been engaged in scenes of bloody persecution, and this is a just recompense. ¶And prophets.Teachers of religion; ministers of truth. It is not necessary to understand the wordprophetshere in its technical sense, as denoting those who are raised up by God and sent forth as inspired men, but it may be understood in its more common signification in the New Testament as denoting teachers of religion in general. See Notes onRo.xii.6;1 Co.xiv.1. ¶And thou hast given them blood to drink.To wit, by turning the streams and fountains into blood,ver.4. Blood had been poured out in such abundance that it seemed to mingle with the very water that they drank. This was a recompense for their having, in those very regions, poured out so much blood in persecuting the saints and prophets—the pious private members of the church, and the public teachers of religion. ¶For they are worthy.That is, they deserve this; or this is a just recompense for their sins. It is not intended that those who would thus suffer had been individually guilty of this, or that this was properly a punishment onthem; but it is meant that in those countries there had been bloody persecutions, and that this was a fit recompense for what had there occurred.
6 For they have shed the blood of saints and prophets, and482thou hast given them blood to drink; for they are worthy.
6.For they have shed the blood of saints.The nations here referred to. They have been engaged in scenes of bloody persecution, and this is a just recompense. ¶And prophets.Teachers of religion; ministers of truth. It is not necessary to understand the wordprophetshere in its technical sense, as denoting those who are raised up by God and sent forth as inspired men, but it may be understood in its more common signification in the New Testament as denoting teachers of religion in general. See Notes onRo.xii.6;1 Co.xiv.1. ¶And thou hast given them blood to drink.To wit, by turning the streams and fountains into blood,ver.4. Blood had been poured out in such abundance that it seemed to mingle with the very water that they drank. This was a recompense for their having, in those very regions, poured out so much blood in persecuting the saints and prophets—the pious private members of the church, and the public teachers of religion. ¶For they are worthy.That is, they deserve this; or this is a just recompense for their sins. It is not intended that those who would thus suffer had been individually guilty of this, or that this was properly a punishment onthem; but it is meant that in those countries there had been bloody persecutions, and that this was a fit recompense for what had there occurred.
7 And I heard another out of the altar say, Even so,483Lord God Almighty, true and righteousarethy judgments.7.And I heard another.Evidently anotherangel, though this is not specified. ¶Out of the altar.Either the angelofthe altar—that is, who presided over the altar (Professor Stuart), or an angel whose voice seemed to come from the altar. The sense is essentially the same. The writer seemed to hear a voice coming from the altar responding to what had just been said in regard to the judgment of God, or to his righteousness in bringing the judgment upon men,ver.5. This was evidently the voice of some one who was interested in what was occurring, or to whom these things particularly appertained; that is, one who was particularly connected with themartyrsreferred to, whose blood was now, as it were, to be avenged. We are naturally reminded by this of the martyr-scene inch. vi.9–11, in the opening of the fifth seal, though it cannot be supposed that the sameeventsare referred to. There “the souls of those that had been slain for the word of God” are represented as being “under the altar,” and as crying to God to “avenge their blood on them who dwelt on the earth.” Here a voice is heard with reference to martyrs, as of one interestedinthem,ascribing praise to God forhavingbrought a righteous judgment on those who had shed the blood of the saints. They are both, for similar reasons, connected with the “altar,” and the voice is heard proceeding from the same source. In regard to the meaning of the wordaltarhere, and the reason why the martyrs are represented in connection with it, see Notes onch. vi.9. ¶True and righteous,arethy judgments.Responding to what is said inver.5. That is, God is “true” or faithful to his promises made to his people, and “righteous” in the judgments which he has now inflicted. These judgments had come upon those who had shed the blood of the martyrs, and they were just.In regard to the application of this there are several things to be said. The following points are clear:—(a) That this judgment wouldsucceedthe first-mentioned, and apparently at a period not remote. (b) It would occur in a region where there had been much persecution. (c) It would be in a country of streams, and rivers, and fountains. (d) It would be a just retribution for the bloody persecutions which had occurred there. The question now is, where we shall find the fulfilment of this, assuming that the explanation of the pouring out of the first vial is correct. And here, I think, there can be no mistake in applying it to the events bearing on the Papacy, and the Papal powers, which followed the French revolution. The next material event, after that revolution, was the invasion of Italy, where Napoleon began his career of victories, and where he first acquired his fame. At this stage of my examination of this passage, I looked into Alison’sHistory of Europeto see what events, in fact, followed the scenes of confusion, crime, blood, atheism, and pollution in the French revolution, and I found that the next chapters in these eventful scenes, were such as would be well represented by the vial poured upon the rivers and fountains, and by their being turned into blood. The detail would be too long for my limits, and I can state merely a summary of a few of the chapters in that history.Ch. xix.contains the “History of the French Republic from the fall of Robespierre to the establishment of the Directory”—comprising properly the closing scenes of “the Reign of Terror.”Ch. xx.contains an account of the campaign in Italy in 1796, embracing, as stated in the summing up of contents in this chapter, the “Battles of Montenotte, Millesimo, Dego; the passage of the bridge of Lodi, and fall of Milan; the siege of Mantua, and the battle of Castiglione; the battles of Caldero and Arcola; and the battles of Rivoli and Mantua.” This is followed (ch. xxiii.) with an account of the campaign of 1797, which closed with the fall of Venice; and this is followed (ch. xxvi.) with an account of the invasion of Switzerland,&c.It is unnecessary to dwell on the details of the wars which followed the French revolution on the Rhine, the Po, and the Alpine streams of Piedmont and Lombardy. The slightest acquaintance with that history will show the propriety of the following remarks:—(a) These wars occurred in regions under the influence of the Papacy, for these were all Papal states and territories. (b) These scenes followed closely on the French revolution, and grew out of it as a natural consequence, and would be properly represented as a second “vial” poured out immediately after the first. (c) The country is such as here supposed—“of rivers and fountains”—for, being mostly a mountainous region, it abounds with springs, and fountains, and streams. Indeed, on the supposition that this is the land referred to, a more appropriate description could not have been given of it than is found in this passage. One has only to look upon a map of Northern Italy to see that there is no other portion of the world which would more naturally besuggestedwhen speaking of a country abounding in “rivers and fountains of water.” The admirable map of this region prefixed to the volume, for which I am indebted to the work ofDr.Alexander Keith, on theSigns of the Times, will clearly illustrate this passage, and the corresponding passage inch. viii.10, 11. Let anyone look at the Po and its tributaries on the map, and then read with attention the twentieth chapter of Alison’sHistory of Europe(vol. i.pp.391–424), and he will be struck with the appropriateness of the description, on the supposition that this portion of the book of Revelation was designed to refer to these scenes; for he cannot but see that the battles there described were fought in a country in every way corresponding with the statement here. (d) This country corresponds with the description here given in another respect. Inver.5, 6 there is a tribute of praise rendered to God, in view of these judgments, because he was righteous in bringing them upon a land where the blood of saints and prophets had been shed—a land of martyrs. Now this is applicable to the circumstances supposed, not only in the sense that Italy in general had been the land where the blood of martyrs had been shed—the land of Roman persecution, alike under Paganism and the Papacy—but true in a more definite sense, from the fact that this was the very region where the persecutions against the Waldenses and the Albigenses had been carried on—the valleys of Piedmont. In the times of Papal persecution these valleys had been made to flow with the blood of the saints; and itseemed, at least, to be a righteous retribution that these desolations of war, these conflagrations, and these scenes of carnage, should occur in that very land, and that the very fountains and streams which had before been turned into blood, by the slaughter of the friends of the Saviour, should now be reddened with the blood of men slain in battle. This is, perhaps, what John saw in vision: a land where persecution had raged, and the blood of the holy had flowed freely, and then the same land brought under the awful judgments of God, and the fountains and streams reddened with the blood of the slain. There was a propriety, therefore, that a voice should be heard ascribing righteousness to God for avenging the blood of the saints (ver.5, 6), and that another voice should be heard from the “altar” of the martyrs (ver.7) responding and saying, “Even so, Lord God Almighty, true and righteous are thy judgments.” (e) It may be added, to show the propriety of this, that this wasoneof the series of events which will be found in the end to have contributed to the overthrow of the Papal power; for a blow was struck, in the French invasion of Italy, from which Rome has never recovered, and sentiments were diffused as the result in favour of liberty which it has been difficult ever since to suppress, and which are destined yet to burst out in favour of freedom, and to be one of the means of the final destruction of the power.Comp.Alison’sHistory of Europe,vol. i.p.403.
7 And I heard another out of the altar say, Even so,483Lord God Almighty, true and righteousarethy judgments.
7.And I heard another.Evidently anotherangel, though this is not specified. ¶Out of the altar.Either the angelofthe altar—that is, who presided over the altar (Professor Stuart), or an angel whose voice seemed to come from the altar. The sense is essentially the same. The writer seemed to hear a voice coming from the altar responding to what had just been said in regard to the judgment of God, or to his righteousness in bringing the judgment upon men,ver.5. This was evidently the voice of some one who was interested in what was occurring, or to whom these things particularly appertained; that is, one who was particularly connected with themartyrsreferred to, whose blood was now, as it were, to be avenged. We are naturally reminded by this of the martyr-scene inch. vi.9–11, in the opening of the fifth seal, though it cannot be supposed that the sameeventsare referred to. There “the souls of those that had been slain for the word of God” are represented as being “under the altar,” and as crying to God to “avenge their blood on them who dwelt on the earth.” Here a voice is heard with reference to martyrs, as of one interestedinthem,ascribing praise to God forhavingbrought a righteous judgment on those who had shed the blood of the saints. They are both, for similar reasons, connected with the “altar,” and the voice is heard proceeding from the same source. In regard to the meaning of the wordaltarhere, and the reason why the martyrs are represented in connection with it, see Notes onch. vi.9. ¶True and righteous,arethy judgments.Responding to what is said inver.5. That is, God is “true” or faithful to his promises made to his people, and “righteous” in the judgments which he has now inflicted. These judgments had come upon those who had shed the blood of the martyrs, and they were just.
In regard to the application of this there are several things to be said. The following points are clear:—(a) That this judgment wouldsucceedthe first-mentioned, and apparently at a period not remote. (b) It would occur in a region where there had been much persecution. (c) It would be in a country of streams, and rivers, and fountains. (d) It would be a just retribution for the bloody persecutions which had occurred there. The question now is, where we shall find the fulfilment of this, assuming that the explanation of the pouring out of the first vial is correct. And here, I think, there can be no mistake in applying it to the events bearing on the Papacy, and the Papal powers, which followed the French revolution. The next material event, after that revolution, was the invasion of Italy, where Napoleon began his career of victories, and where he first acquired his fame. At this stage of my examination of this passage, I looked into Alison’sHistory of Europeto see what events, in fact, followed the scenes of confusion, crime, blood, atheism, and pollution in the French revolution, and I found that the next chapters in these eventful scenes, were such as would be well represented by the vial poured upon the rivers and fountains, and by their being turned into blood. The detail would be too long for my limits, and I can state merely a summary of a few of the chapters in that history.Ch. xix.contains the “History of the French Republic from the fall of Robespierre to the establishment of the Directory”—comprising properly the closing scenes of “the Reign of Terror.”Ch. xx.contains an account of the campaign in Italy in 1796, embracing, as stated in the summing up of contents in this chapter, the “Battles of Montenotte, Millesimo, Dego; the passage of the bridge of Lodi, and fall of Milan; the siege of Mantua, and the battle of Castiglione; the battles of Caldero and Arcola; and the battles of Rivoli and Mantua.” This is followed (ch. xxiii.) with an account of the campaign of 1797, which closed with the fall of Venice; and this is followed (ch. xxvi.) with an account of the invasion of Switzerland,&c.It is unnecessary to dwell on the details of the wars which followed the French revolution on the Rhine, the Po, and the Alpine streams of Piedmont and Lombardy. The slightest acquaintance with that history will show the propriety of the following remarks:—(a) These wars occurred in regions under the influence of the Papacy, for these were all Papal states and territories. (b) These scenes followed closely on the French revolution, and grew out of it as a natural consequence, and would be properly represented as a second “vial” poured out immediately after the first. (c) The country is such as here supposed—“of rivers and fountains”—for, being mostly a mountainous region, it abounds with springs, and fountains, and streams. Indeed, on the supposition that this is the land referred to, a more appropriate description could not have been given of it than is found in this passage. One has only to look upon a map of Northern Italy to see that there is no other portion of the world which would more naturally besuggestedwhen speaking of a country abounding in “rivers and fountains of water.” The admirable map of this region prefixed to the volume, for which I am indebted to the work ofDr.Alexander Keith, on theSigns of the Times, will clearly illustrate this passage, and the corresponding passage inch. viii.10, 11. Let anyone look at the Po and its tributaries on the map, and then read with attention the twentieth chapter of Alison’sHistory of Europe(vol. i.pp.391–424), and he will be struck with the appropriateness of the description, on the supposition that this portion of the book of Revelation was designed to refer to these scenes; for he cannot but see that the battles there described were fought in a country in every way corresponding with the statement here. (d) This country corresponds with the description here given in another respect. Inver.5, 6 there is a tribute of praise rendered to God, in view of these judgments, because he was righteous in bringing them upon a land where the blood of saints and prophets had been shed—a land of martyrs. Now this is applicable to the circumstances supposed, not only in the sense that Italy in general had been the land where the blood of martyrs had been shed—the land of Roman persecution, alike under Paganism and the Papacy—but true in a more definite sense, from the fact that this was the very region where the persecutions against the Waldenses and the Albigenses had been carried on—the valleys of Piedmont. In the times of Papal persecution these valleys had been made to flow with the blood of the saints; and itseemed, at least, to be a righteous retribution that these desolations of war, these conflagrations, and these scenes of carnage, should occur in that very land, and that the very fountains and streams which had before been turned into blood, by the slaughter of the friends of the Saviour, should now be reddened with the blood of men slain in battle. This is, perhaps, what John saw in vision: a land where persecution had raged, and the blood of the holy had flowed freely, and then the same land brought under the awful judgments of God, and the fountains and streams reddened with the blood of the slain. There was a propriety, therefore, that a voice should be heard ascribing righteousness to God for avenging the blood of the saints (ver.5, 6), and that another voice should be heard from the “altar” of the martyrs (ver.7) responding and saying, “Even so, Lord God Almighty, true and righteous are thy judgments.” (e) It may be added, to show the propriety of this, that this wasoneof the series of events which will be found in the end to have contributed to the overthrow of the Papal power; for a blow was struck, in the French invasion of Italy, from which Rome has never recovered, and sentiments were diffused as the result in favour of liberty which it has been difficult ever since to suppress, and which are destined yet to burst out in favour of freedom, and to be one of the means of the final destruction of the power.Comp.Alison’sHistory of Europe,vol. i.p.403.
8 And the fourth angel poured out his vial484upon the sun: and power was given unto him to scorch men485with fire.8.And the fourth angel poured out his vial upon the sun.Toward the sun, or so as to reach the sun. The effect wasas ifit had been poureduponthe sun, giving it an intense heat, and thus inflicting a severe judgment upon men. This corresponds also with the fourth trumpet (ch. viii.12), where it is said, that the “third part of the sun was smitten, and the third part of the moon, and the third part of the stars.” For the general meaning of this symbol see Notes on that place. The idea is, that a scene of calamity and woe would occuras ifthe sun should be made to pour forth such intense heat that men would be “scorched.” It cannot be supposed that the sun would beliterallymade hotter, or that the exact nature of these calamities would be that men would be consumed by its rays. ¶And power was given unto him.To the sun. The meaning is, that a calamity would followas ifsuch an increased power should be given to its rays. ¶To scorch men with fire.Literally, “And it was given him to scorch men with fire”—that is, with heat so great that itseemedto be fire. The Greek word—καυματίσαι—meaningto burn,to scorch—is used in the New Testament only inMat.xiii.6;Mar.iv.6;Re.xvi.8, 9, in all which places it is renderedscorchandscorched. Compare, however, the use of the wordκαῦμα, inRe.vii.16;xvi.9;καῦσις, inHe.vi.8;καυσόω, in1 Pe.iii.10, 12; andκαύσων, inMat.xx.12;Lu.xii.55;Ja.i.11. The notion of intense or consuming heat is implied in all the forms of the word; and the reference here is to some calamity that would be well represented by such an increased heat of the sun.
8 And the fourth angel poured out his vial484upon the sun: and power was given unto him to scorch men485with fire.
8.And the fourth angel poured out his vial upon the sun.Toward the sun, or so as to reach the sun. The effect wasas ifit had been poureduponthe sun, giving it an intense heat, and thus inflicting a severe judgment upon men. This corresponds also with the fourth trumpet (ch. viii.12), where it is said, that the “third part of the sun was smitten, and the third part of the moon, and the third part of the stars.” For the general meaning of this symbol see Notes on that place. The idea is, that a scene of calamity and woe would occuras ifthe sun should be made to pour forth such intense heat that men would be “scorched.” It cannot be supposed that the sun would beliterallymade hotter, or that the exact nature of these calamities would be that men would be consumed by its rays. ¶And power was given unto him.To the sun. The meaning is, that a calamity would followas ifsuch an increased power should be given to its rays. ¶To scorch men with fire.Literally, “And it was given him to scorch men with fire”—that is, with heat so great that itseemedto be fire. The Greek word—καυματίσαι—meaningto burn,to scorch—is used in the New Testament only inMat.xiii.6;Mar.iv.6;Re.xvi.8, 9, in all which places it is renderedscorchandscorched. Compare, however, the use of the wordκαῦμα, inRe.vii.16;xvi.9;καῦσις, inHe.vi.8;καυσόω, in1 Pe.iii.10, 12; andκαύσων, inMat.xx.12;Lu.xii.55;Ja.i.11. The notion of intense or consuming heat is implied in all the forms of the word; and the reference here is to some calamity that would be well represented by such an increased heat of the sun.