And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,
The Fifth Vial, Rev 16:10-11
10. the seat ] Better throne: see Rev 13:2. The word is best taken quite literally, not in the vague sense of the “seat” of his empire.
darkness ] Exo 10:21; ch. Rev 9:2.
Fuente: The Cambridge Bible for Schools and Colleges
And the fifth angel poured out his vial upon the seat of the beast – The previous judgments had been preparatory to this. They all had a bearing on this, and were all preliminary to it; but the seat – the home, the center of the power of the beast – had not yet been reached. Here, however, there was a direct blow aimed at that power, still not such yet as to secure its final overthrow, for that is reserved for the pouring out of the last vial, Rev 16:17-21. All that is represented here is a heavy judgment which was merely preliminary to to that final overthrow, but which affected the very seat of the beast. The phrase the seat of the beast – ton thronon tou theriou – means the seat or throne which the representative of that power occupied, the central point of the Anti-christian dominion. Compare the notes on Rev 13:2. See also Rev 2:13. I understand this as referring to the very seat of the papal power – Rome – the Vatican.
And his kingdom was full of darkness – Confusion – disorder – distress, for darkness is often the emblem of calamity, Isa 59:9-10; Jer 13:16; Eze 30:18; Eze 32:7-8; Eze 34:12; Joe 2:2.
And they gnawed their tongues for pain – This is a most significant expression of the writhings of anguish. The word rendered here gnawed does not occur elsewhere in the New Testament, nor is the expression elsewhere used in the Bible; but its meaning is plain – it indicates deep anguish.
Fuente: Albert Barnes’ Notes on the Bible
Rev 16:10-11
The fifth angel poured out his vial upon the seat of the beast.
Punishment concentrated upon the sinner
1 As we see in the plagues of Egypt, so we see here, that the Lord begins farther off at first, to wit, at the earth, waters, and sun, before He comes nearer to the throne or seat of the beast; which should teach men, before God come near them with His plagues or punishments, to draw near to God by true and timely repentance.
2. The wonted glory and lustre that the beasts kingdom had by ignorance, error, and idolatry, is now turned to darkness; which teaches us, that all seeming good, profit, pleasure, advancement, which is got by sin, ends at last in the contrary.
3. As nothing could hinder the darkness of Egypt, so nothing could hinder this; which teaches us, that when God is to punish, none are able to impede His judgments.
4. It is said here, that they gnawed their tongues for pain, where we see that as the Lord makes the guilty conscience of the wicked to be their own accuser and condemner, so He makes them likewise to be their own tormentor and burden.
5. We see here again the Lords suitable judgments to the sin; they seduced and sinned by their tongue, therefore here they are punished in their tongue; wherefore beware in what manner, or by what member we sin, lest by the same we be likewise punished. (William Guild, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. The seat of the beast] Upon the throne of the wild beast. The regal family was smitten by the fourth vial; they did not repent: then the fifth angel pours out his vial on the throne of the wild beast, or antichristian idolatrous power.
Was full of darkness] Confusion, dismay, and distress.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the fifth angel; the fifth of the seven angels mentioned Rev 16:1; by which, as was said, is to be understood the instruments which God will use gradually to destroy the papacy; the fifth rank of persons, whom God will employ in the execution of this his purpose, by his acts of providence.
Poured out his vial upon the seat of the beast; shall execute Gods wrath upon the city of Rome itself, wholly destroying the papacy in their power.
And his kingdom was full of darkness; upon which his whole kingdom shall be full of the darkness of misery, trouble, and affliction. (Darkness was one of the plagues of Egypt).
And they gnawed their tongues for pain; and they shall be full of calamities, like men in so much pain that they bite their own tongues for pain. When this shall be God alone knows. I think, and experience hath proved, that they were much too hasty in their speculations, that prophesied it should be in the year 1656, or 1660, or 1666. For my own part, I do not believe it will be before 1866, or between that and the year 1900. The determination of it depends upon the right fixing of the epocha, or beginning of the forty-two months, or one thousand two hundred and sixty prophetical days, which I think most probably fixed upon the year 606, or (according to Mr. Stephenss notion) 666, which, according to the Julian account, is the same: See Poole on “Rev 13:18“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. angelomitted by A, B, C,Vulgate, and Syriac. But Coptic and ANDREASsupport it.
seatGreek,“throne of the beast”: set up in arrogant mimicry ofGod’s throne; the dragon gave his throne to the beast (Re13:2).
darknessparallel tothe Egyptian plague of darkness, Pharaoh being the type of Antichrist(compare Notes, see on Re15:2, 3; compare the fifth trumpet, Re9:2).
gnawed their tongues forpainGreek, “owing to the pain”occasioned by the previous plagues, rendered more appalling by thedarkness. Or, as “gnashing of teeth” is one of theaccompaniments of hell, so this “gnawing of their tongues”is through rage at the baffling of their hopes and the overthrow oftheir kingdom. They meditate revenge and are unable to effect it;hence their frenzy [GROTIUS].Those in anguish, mental and bodily, bite their lips and tongues.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the fifth angel poured out his vial upon the seat of the beast,…. The beast is the same with that in Re 13:1 and which again shows that to be one and the same: the seat or throne of the beast is Rome, which, when the empire was Pagan, was the seat of Satan, or the dragon, Re 2:13 and when the beast or antichrist was risen, the dragon gave this seat, as well as his authority to him,
Re 13:2 and is that city which is so often called, in this book, the great city, and is manifestly pointed out by its seven mountains, on which the city of Rome stood, Re 17:9 and the pouring out of this vial upon it denotes the destruction of it, when it will be burnt down, and become desolate, an habitation of devils, of every foul spirit, and hateful bird, Re 18:2 and this corresponds with the fifth trumpet; for as that brings in the rise of antichrist, both eastern and western, who rose much about the same time, so this vial affects him particularly; the western antichrist, his seat and kingdom. Mr. Daubuz refers this plague to the expulsion of the western and eastern emperors from their capital cities, Rome and Constantinople, and to the mischiefs caused by the antipopes in the west, and to the quarrels and schism in the Greek churches in the fourteenth century.
And his kingdom was full of darkness; not only of the darkness of false doctrine and superstition, for so it was always, being filled with the smoke of the bottomless pit; nor only of judicial blindness and darkness, which the subjects of the antichristian state are given up unto; but rather of a discovery of all this, with all their hidden works of darkness, which will now be brought to light; though it seems chiefly to design the great affliction and distress the antichristian state will be in at this time, which darkness sometimes signifies; see Isa 9:1 it having lost its sun, the pope, under the preceding vial, and its seat, the city of Rome, under this: the sense is, that it will be greatly obscured in its glory and magnificence, in its traffic and riches, Re 18:11 its power and authority will be greatly diminished, and it will be had in contempt by the princes of the earth; though it will not as yet be utterly destroyed, for its utter destruction is reserved for the seventh and last vial. The allusion is to the plague of darkness in Egypt, Ex 10:21. And they gnawed their tongues for pain; these are the men of the antichristian party, the subjects of the antichristian kingdom, now become full of darkness, the worshippers of the beast, and his image; these will gnaw their tongues, which expresses their inward anguish and distress, their anger, wrath, and fury, their being filled with revenge, and yet in an incapacity to execute it, and will even be afraid to express it; and therefore will bite their tongues in madness; and this for pain, for the pain of their mind, at the sad and low estate of the antichristian kingdom.
Fuente: John Gill’s Exposition of the Entire Bible
Upon the throne of the beast ( ). That is Rome (13:2). The dragon gave the beast his throne (2:13).
Was darkened ( ). Periphrastic past perfect passive with and (9:2). Like the darkness of the Egyptian plague (Ex 10:22) and worse, for the effects of the previous plagues continue.
They gnawed their tongues ( ). Imperfect middle of , old verb (to chew), from (to knead), only here in N.T.
For pain ( ). “Out of distress” (cf. in 8:13), rare sense of old word (from to work for one’s living), in N.T. only here, Rev 21:4; Col 4:13. See Mt 8:12.
Fuente: Robertson’s Word Pictures in the New Testament
5) THE FIFTH VIAL, UPON THE SEAT OF THE BEAST v. 10, 11
1) “And the fifth angel poured out his vial,” (kai ho pemptos execheen ten phialen autou) “and the fifth (of the seven angels) poured out (emptied) his vial-like bowl,” of final tribulation judgment, Rev 15:1; Rev 16:1.
2) “Upon the seat of the beast,” (epi ton thronon tou theriou) “upon the throne (administrative seat) of the beast,” from the center, fountain-head of his work, where his headquarters of administration was located, called his throne, Rev 13:2. The throne the dragon gave to the antichrist has now been assailed by the judgment vindicating angels of God.
3) “And his kingdom was full of darkness,” (kai egeneto he basileia autou eskotomene) “and the kingdom of the beast’s administration became darkened,” horrified, confused in ignorance, in a state of convulsion. Note the first four judgments (prior ones) were through nature, but the last three are upon men. This fifth vial of darkness came not only upon the very throne of the antichrist but also upon all men, outer darkness, Isa 8:22; Isa 60:2; Joe 2:1-2; Joe 2:31; Mar 13:24-25; It is chosen darkness; Joh 3:19-20.
4) “And they gnawed their tongues for pain,” (kai emasonto tas glossas auton ek panou) “and they (those who had taken the mark and were worshipping the beast) gnawed (or chewed) their tongues from (originating from) the pain,” they had conscious convulsions, Zec 14:12. Self -condemnation, self-blame, guilty consciences of gripping fear, tortured their souls because of their blind insolence against the righteous, living God. They gnawed their tongues that had cursed, derided, and blasphemed God – yet did not repent.
Fuente: Garner-Howes Baptist Commentary
Strauss Comments
SECTION 54
Text Rev. 16:10-11
10 And the fifth poured out his bowl upon the throne of the beast; and his kingdom was darkened; and they gnawed their tongues for pain, 11 and they blasphemed the God of heaven because of their pains and their sores; and they repented not of their works.
Initial Questions Rev. 16:10-11
1.
Discuss the imagery of darkness in Rev. 16:10.
2.
What does human pride do to a man before God Rev. 16:11?
3.
What are the works mentioned in Rev. 16:11?
Rev. 16:10
With the fifth bowl John returns to the imagery from Exo. 10:21-22, and the results are like those in Rev. 16:10-11. The light supply was shut off. In order to test the devastating psychological effects of darkness, construct an area where you can sit in total darkness for an hour, then something of this imagery will become real.
Rev. 16:11
Again the results of their punishment brought further and more vehement blasphemy than before because of their pain and sores. Note that the punishment inflicted would produce the most painful spiritual or psychological effects on the lives of men.
Discussion Questions
See Rev. 16:17-21.
Fuente: College Press Bible Study Textbook Series
(10) And the fifth . . .Better, The fifth angel poured out his vial upon the throne (not the seat: see Notes on Rev. 4:10; Rev. 13:2) of the wild beast. The vials of judgment gradually dissolve the integrity and organisation of the kingdom of the wild beast. The result of the principles on which it has been based begin to show themselves: first, moral disease in individuals; then a corrupt tone of national morals spreading into the higher orders of society; then the fierce pride of vaunted light which scorches. Where these are, disorganisation is not far off; evil goes out a murderer and comes home a suicide. The retribution comes home; the throne of the world-power, the very head and centre of its authority, is smitten.
And his kingdom was full of darkness.And his kingdom was darkened. We have the counterpart of the Egyptian plague (Exo. 10:21-23); there was a typical force in that ancient plague: the kingdom which boasted itself so full of light becomes darkened. When men shut out the higher light, the smoke of their own candles will soon obscure the whole heaven. When moral evil is linked with intellectual light, the moral evil will be found the stronger; for we cannot have a sunbeam without the sun. Take heed, said Christ, that the light that is in thee be not darkness. There is a light that is darkness; the progress of evil bringing about its own retribution proves this conclusively.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(10, 11) But even the failure of their own light does not work repentance: they gnawed their tongues from their pain. Here is remorse and suffering. They are unto themselves (as the Book of Wisdom describes the Egyptians) more grievous than the darkness (Wis. 17:21); but there is no softening or humbling of themselves, no turning to God. They still love what God hates, and hate what He loves, for they blasphemed God, &c., and repented not of their works. Such is the wretched state of the world-power in the day when retributive evil overtakes itdarkness, pain, and inability to repent. Is it not a picture of the ultimate state of all sin? It is not a vast world-power alone which exhibits pain and confusion like this. It is to be seen over and over again in men and nations. The power of evil comes home and robs men of their accustomed guides. They are brought into darkness and trouble; the throne where the master-power of worldliness sat is cast down; the evil passion which was the unifying power of their life is deprived of the field of its power; then follows exasperation, anger at defeat, readiness to accuse others, but no blame of self, no repentance.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
b. Fifth vial on kingdom of the beast, Rev 16:10-11 .
10. Seat More truly, throne.
Of the beast As the throne of God is in the temple of the mystic Jerusalem, so, antithetically, the throne of the beast should be in the citadel of the mystic Babylon. Its pride, power, and darkening are chanted in Rev 18:7-8. Bold and terrible was that stroke of the angel- plague! From that high centre it would radiate darkness through his kingdom; and no wonder his subjects gnawed their tongues for pain.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the fifth poured out his bowl on the throne of the beast, and his kingdom was darkened, and they gnawed their tongues for pain, and they blasphemed the God of Heaven because of their pains and their sores and they repented not of their works.’
‘On the throne of the Beast.’ The throne of Satan is mentioned in the letter to Pergamum (Rev 2:13). It was the source of danger for God’s people. Alternately Rome itself may be in John’s mind, for the emperors had many thrones, and when persecution was in progress, they would all be seen as the throne of Satan. But in the end what is being referred to is any place which is central to anti-Christ, any place where Satan reigns. They stand up against God and will receive their due reward. The darkening of the kingdom, and the resulting pains, have in mind the swarms of locusts of the fifth trumpet (Rev 9:2) (compare also Exo 10:21). Here their work is centralised on the centre of godless rule. But the spiritual unrest and anguish they cause do not bring about repentance, rather they result in blasphemy. In the end whatever men sow they reap.
Note how this contrasts with the scenes and result in Rev 11:9-13. There the earth-dwellers were partying and making merry because God’s people had been humiliated and destroyed. So not all are directly included within the effects of the bowl. Nevertheless all will face the final judgment. The description may or may not be seen as including physical plagues. Men in John’s day, and through the ages, have suffered from such great sore-producing plagues (compare Exo 9:9-11). Each time they symbolise God’s judgment on those who follow the anti-Christ in whatever form.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 16:10-11. The fifth angel poured out his vial upon the seat, &c. The fifth vial is poured out upon the seat or throne of the beast, and his kingdom becomes full of darkness, as Egypt did under her ninth plague, Exo 10:21. This is some great calamity which shall fall upon Rome itself, and shall darken and confound the whole antichristian empire. But still the consequences of this plague are much the same as those of the foregoing; for the sufferers, instead of repenting of their deeds, are hardened like Pharaoh, persist in their blasphemy, and obstinately withstand all attempts of reformation.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 16:10-11 . The fifth vial, poured upon the throne of the beast, brings an eclipse over his entire realm. This increase of sorrows also works upon the impenitent inhabitants of the earth in such a way that they blaspheme God.
. The throne of the beast beheld in definite reality (Rev 13:2 ), the actual centre of his entire kingdom, is here meant; incorrect are all interpretations [3706] which explain away the concrete clearness of the presentation. [3707]
, cf. Exo 10:21 sqq.; Psa 105:28 . Even in this special circumstance is the plague like the Egyptian, in that this darkness is produced not by an injury to the sun, [3708] but by an immediate miraculous act. [3709] By the expression . an external eclipse must be considered, so that the plague is homogeneous with those of the preceding vials. The false interpretation of the . in Grot., [3710] Calov., Vitr., Hengstenb., etc., coincides with the allegorical view of the whole. [3711] For the correct understanding of the ., it follows of itself that . can designate not the rulership, [3712] but only the kingdom of the beast considered according to its geographical extent.
, . . . “And they gnawed their tongues.” Andr., very properly: “The gnawing of the tongues shows the excess of the pain.” The text itself gives the explanation: . [3713] The darkness causes a peculiar pain, because of its character as a plague. This particular , however, is, according to Rev 16:11 , to be thought of in connection with the plagues produced by the preceding vials ( .), among which the first is still expressly emphasized: . The horrible darkness makes the other sufferings identified by Hengstenb. with the darkness which he understands figuratively still more oppressive and comfortless; for the last plagues also [3714] are, in comparison with the seal- and trumpet-plagues, so dreadfully increased, because, while the former plagues came successively, these vial-plagues occur in such a way that the one is combined with the other. During the fifth vial-plague, at all events the first, and without doubt the second and third, are still continuing. The fourth (Rev 16:8 ) is naturally not to be regarded in connection with the fifth; but under the fourth, we are expressly referred to all the preceding plagues (Rev 16:9 : . . ).
. Cf. Rev 11:13 . The designation has here a reference as in Rev 16:9 the . ., . . .
. . . . Cf. Rev 9:20 sq.
[3706] In violation also of the analogy of Rev 16:2-4 ; Rev 16:8 .
[3707] Against C. a Lap.: “Upon the kingdom and subjects of antichrist,” etc.
[3708] Cf. Rev 16:8 sqq.
[3709] De Wette.
[3710] The Roman dominion lost much of its pristine splendor.
[3711] Cf. on Rev 16:21 .
[3712] Hengstenb. Cf. Grot.
[3713] Cf., on the , Rev 16:11 ; Rev 16:21 . Winer, p. 347.
[3714] Rev 15:1 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(10) And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, (11) And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.
As this is the last vial poured out specially upon the beast, so it is worthy the Reader’s observation, that it is said to have been poured out upon the seat of the beast, meaning his whole empire. And I leave the Reader to his own thoughts to consider, whether the wonderful events which the last thirty years have brought forward, in humbling the whole papal authority, may not have been what is here said. Certain it is that the sixth vial is not yet poured out. And when it is, the Turkish dominions, as the river Euphrates proves, will receive its contents. It will be said, perhaps, that the Pope is lately recovered from his palsyed state. To which it may be answered, yes, he is. But when the seventh trumpet comes to be sounded, and the seventh vial to be poured out, the whole influence both of Pope, Turk, and devil will fall to rise no more, and all will be summed up, in the everlasting triumphs of Christ.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,
Ver. 10. Upon the seat of the beast ] This city of Rome, which was never yet besieged (since it became the seat of Antichrist) but it was taken, and shall be again shortly to purpose. Rather, say some, by seat is meant his kingdom, the pope’s singular sole authority and monarchical frame of church government.
And his kingdom was full of darkness ] . It appeared to be so (as motes appear in the sunshine) by the clear light of truth shining upon it. A Scottish mist is here already fallen upon a piece of his kingdom, and what further service God hath for their and our armies to do against the pope in Ireland, or elsewhere, we expect and pray God grant us good agreement among ourselves, and then much may be done abroad.
And they gnawed their tongues ] Being as mad with malice as Boniface VIII was of discontent, who being suddenly taken prisoner at his father’s house by Sara Columnns his mortal enemy, and brought to Rome, laid up in the castle of St Angelo, within thirty-five days after most miserably died in his madness, rending himself with his teeth, and devouring his own fingers. (Turk. Hist. i. 26.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10, 11 .] And the fifth poured out his vial upon the throne of the beast (given to it by the dragon, ch. Rev 13:2 . That is, on the spot where the power and presence of the beast had its proper residence): and his kingdom (those lands which owned his rule) became darkened (as in the ninth Egyptian plague, Exo 10:21 ff., the darkness is specially sent over the land, not occasioned by any failure of the lights of heaven). And they (the inhabitants: the subjects of the beast. They are by and by identified with those who had received his mark) chewed their tongues (the word is confined to the comedians and later Gr. prose. , says Andreas) from ( , of the source of the action: see reff.) their pain (viz. under which they were previously suffering: not, that occasioned by the darkness, which would not of itself occasion pain: see below), and blasphemed the God of heaven (see ch. Rev 11:13 ) by reason of ( as above) their pains and their sores (these words bind on this judgment to that of the first and following vials, and shew that they are cumulative, not simply successive. The sores, and pains before mentioned, are still in force), and repented not of (see ch. Rev 9:20-21 ) their works .
Fuente: Henry Alford’s Greek Testament
Rev 16:10-11 . The ninth Egyptian plague of darkness (due to the eclipse, cf. Rev 8:12 ?) falls on Rome, aggravating the previous pains of the Romans (Rev 16:2 ) and driving them into exasperation and fresh blasphemy instead of repentance. The repetition of Rev 16:11 b , after Rev 16:9 , is characteristic of Oriental impressiveness ( cf. Jer 30:2 ; Jer 31:1 , etc.), but it sums up the effect of the first four plagues.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 16:10-11
10Then the fifth angel poured out his bowl on the throne of the beast, and his kingdom became darkened; and they gnawed their tongues because of pain, 11and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds.
Rev 16:10 “the fifth angel poured out his bowl upon the throne of the beast” The throne of Satan was given to the beast in Rev 11:7. His power is described in Rev 13:2 ff. This seems to refer to the capital city of his end-time, one world government.
“his kingdom” Satan mimics God. As God has a kingdom, so Satan has a kingdom. Throughout these remaining chapters the ministry of God in Christ is parodied by the evil trinity. Satan’s kingdom, through the beast, is international (cf. Rev 13:14-17).
“became darkened” This is another allusion to the Egyptian plagues (cf. Exo 10:21-23). God controls the light (cf. Rev 8:12; Rev 9:2; Gen 1:5; Gen 1:14-18).
Rev 16:11 “they blasphemed the God of heaven” These unbelievers recognized the source and reason for their pain, but would not repent and turn to Christ! The plagues on Egypt were sent to expose the false gods of Egypt and cause the Egyptians to trust the God of Israel. The “curses” of Deuteronomy 27-28 were sent to restore unbelieving Jews to faith and obedience. Judgment has a redemptive goal (except for the last one)!
The title “the God of heaven” was used earlier in Rev 11:13 and reflects a Babylonian and Persian title for Deity used often by Daniel (cf. Dan 2:18, see my commentary on Daniel at www.freebiblecommentary.org.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
seat = throne.
was, &c. = became darkened. Compare Rev 8:12; Rev 9:2.
for. Greek. ek. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
10, 11.] And the fifth poured out his vial upon the throne of the beast (given to it by the dragon, ch. Rev 13:2. That is, on the spot where the power and presence of the beast had its proper residence): and his kingdom (those lands which owned his rule) became darkened (as in the ninth Egyptian plague, Exo 10:21 ff., the darkness is specially sent over the land, not occasioned by any failure of the lights of heaven). And they (the inhabitants: the subjects of the beast. They are by and by identified with those who had received his mark) chewed their tongues (the word is confined to the comedians and later Gr. prose. , says Andreas) from (, of the source of the action: see reff.) their pain (viz. under which they were previously suffering: not, that occasioned by the darkness, which would not of itself occasion pain: see below), and blasphemed the God of heaven (see ch. Rev 11:13) by reason of ( as above) their pains and their sores (these words bind on this judgment to that of the first and following vials, and shew that they are cumulative, not simply successive. The sores, and pains before mentioned, are still in force), and repented not of (see ch. Rev 9:20-21) their works.
Fuente: The Greek Testament
Rev 16:10. ) This has much greater emphasis, than if it were said or , ch. Rev 9:2, or, , ch. Rev 8:12. There is a similar expression, ch. Rev 17:16, : ch. Rev 1:18, : Psa 30:8, . The Arabic translates, ceased: but that is too strong.- ) , LXX. , pain.
Fuente: Gnomon of the New Testament
The War of the Great Day of God
Rev 16:10-21
All these judgments apparently refer to the destruction of those great systems of falsehood and apostasy which set themselves against the truth and purity of God. The dragon, beast, and false prophet are the devils mimicry of the divine Trinity. The dragon corresponds to God the Father in delegating His authority; the beast, like our Lord, is crowned with diadems, Rev 13:1; Rev 19:12; the false prophet directs attention to the beast, as does the Holy Spirit to Christ.
The mystery of iniquity will make one last effort to obtain the empire of the world, seeking to effect its purpose through a human confederacy. When that confederacy has reached its climax of effrontery, the coming of the Son of God is near; hence the need for watchfulness and purity, Rev 16:15. Armageddon is the mountain of Megiddo, in the plain of Esdraelon. See Joe 3:2; Joe 3:12; Joe 3:14; also Zec 12:11. The great city symbolizes the apostate Church, or professing Christendom. The true Bride is away from these judgments, awaiting the manifestation of her Lord.
Fuente: F.B. Meyer’s Through the Bible Commentary
angel
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
upon: Rev 11:2, Rev 11:8, Rev 13:2-4, Rev 17:9, Rev 17:17, Rev 18:2, Rev 18:21, Rev 18:23
full: Rev 9:2, Rev 18:11-19, Exo 10:21-23, Psa 78:49, Isa 8:21, Isa 8:22, Mat 8:12, Mat 22:13, 1Pe 2:17
they: Rev 11:10, Mat 13:42, Mat 13:50, Mat 24:51, Luk 13:28
Reciprocal: Exo 9:12 – General Exo 10:22 – thick darkness Exo 10:27 – General Deu 28:34 – General Job 3:4 – darkness Psa 44:19 – in the Psa 112:10 – gnash Pro 27:22 – General Isa 5:30 – if one look Amo 4:6 – yet Amo 5:20 – darkness Zec 14:12 – Their flesh Mat 12:26 – his Rev 11:13 – and the tenth Rev 16:9 – blasphemed
Fuente: The Treasury of Scripture Knowledge
Rev 16:10. The seat of the beast means his throne or headquarters. The darkness is figurative and refers to some confusion or disarrangement of the affairs of the government. To gnaw the tongues for pain would be a natural or literal performance, but it is another one of the many symbols used in this book, and represents the intense disappointment and humiliation of the leaders in Rome when they see their structure of oppressive power tumbling about them.
Comments by Foy E. Wallace
Verse 10.
6. The power of the persecution was represented as broken in verse ten, when the fifth angel poured out his vial upon the throne of the beast–the seat of authority for action in Palestine, which came from the emperor. The kingdom of the beast was full of darkness in Palestine. The same metaphor was used by Isaiah (Isa 13:10) to describe the fall of ancient Babylon; and Jesus adopted the same figure of speech (Mat 24:29) in foretelling the darkness that settled over the Jewish state in the fall of Jerusalem. The same use of the symbol was made here in verse ten.
(5) The vial of wrath poured upon the seat of the beast that darkened his kingdom: “And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain” -Rev 16:10.
The king of the kingdom mentioned in this verse must be identified with the great red dragon of Rev 12:9, personified as the devil and Satan.
The seat of the beast here was on the same principle of Satan’s seat, or throne, in Pergamos; mentioned in Rev 2:13. It referred to his base of operations through his imperial agents. His kingdom was darkened by the exposure of the deceptions of his lying wonders, which resulted in his ignominious end. The subjects of this Satanic beast, who repented not of their deeds of idolatrous worship of the emperor-image, by which they blasphemed the God of heaven, suffered the same consequences.
Fuente: Combined Bible Commentary
Rev 16:10. The fifth poured out his bowl into the throne of the beast. With the fifth bowl we pass into a different region, that of the spiritual powers of darkness. This bowl attacks the very centre of the beasts authority, and the advance from the fifth trumpet is very perceptible. There the hosts of the bottomless pit come forth to plague men. Here the king of these hosts is himself plagued. The throne of the beast is no particular city, but is a symbol of the beasts general power.
And his kingdom was darkened, and they gnawed their tongues for pain. The Egyptian plague of darkness is the foundation of the figure. The addition of the gnawing of the tongue for pain is remarkable, for the pain could not proceed from the darkness. It could come from nothing but the effects of the previous plagues. Each successive plague thus supposes those that had gone before it to be still raging. Each successive woe is added to its predecessors without the latter being suppressed. If it be so, it becomes more impossible than ever to interpret any one of these plagues literally.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The gradual approaches which Almighty God makes by his plagues and judgments towards the antichristian beast; he began farther off at first, and then came nearer and nearer to him; the first vial was poured out upon the earth, the second upon the sea, the third upon the rivers, the fourth upon the sun, now the fifth upon the seat of the beast; that is, probably, the seat of his empire, the chief place where he appeareth in the highest majesty and glory. This should teach us all at the first alarm of judgments to draw near to God by a true and timely repentance, before he comes nearer to us by a succession of plagues and punishments.
Observe, 2. The effect and consequent which did ensue and follow upon the pouring out of this vial upon the throne or seat of the beast.
1. His kingdom was full of darkness; this vial did not destroy, but distress him; it filled his kingdom with the darkness of misery and trouble, of calamity and confusion; not but that the kingdom of the beast was a kingdom of darkness before, but that darkness was a darkness of ignorance and error: this is a darkness of calamity and horror; by the loss of that lustre, respect, and reverence, which the throne of the beast had before, but was wanting now.
2. As an evidence of this distress, it is here said, that they gnawed their tongues for pain, that is, they were almost distracted at the declining of their grandeur.
Where note, 1. From the gnawing of their tongues, which was an indication of the horror of their consciences, that as Almighty God makes the guilty consciences of the wicked to be their own accusers, so he can make them, whenever he pleases to be their own tormentors.
Note, How Almighty God so suits his judgments sometimes to a people’s sins, as that if they do not wink hard, or willfully shut their eyes, they may and must see and read their sin in their punishment. These worshippers of the beast seduced others by their false doctrine, and sinners with their tongues, and now God makes their tongues like so many scorpions’ tails, the instruments of their torment: They gnawed their tongues for pain; it is added, That they blasphemed the God of heaven, and repented not of their deeds.
Where note, That as the plagues he inflicted resembled the plagues of Egypt, so the worshippers of the beast, whom they were inflicted upon, resembled Pharaoh king of Egypt, who hardened his heart yet more and more against the Lord, and repented not.
Fuente: Expository Notes with Practical Observations on the New Testament
The fifth trumpet brought the darkening of the earth because of the black cloud from the bottomless pit. ( Rev 9:1-2 ; Compare Exo 10:22 ) In Rev 13:1-2 , we noted the beast gets his power from Satan. His throne would be the center of God-opposing forces. In John’s day, that would have been Rome. Now, it might well be Russia. Darkness can represent the loss of understanding and wisdom. ( Psa 69:23 ; Isa 9:19 ) The wicked chewed on their tongues because of the pain caused by the sores (verse 2), yet spoke against God’s name and refused to repent. These bowls must have come in quick succession as the pain is still felt from the first during the fifth.
Fuente: Gary Hampton Commentary on Selected Books
Rev 16:10-11. And the fifth angel poured out his vial on the seat, or throne, of the beast The reader will recollect that mention has been made of two beasts, (see Rev 13:1; Rev 13:11,) the secular and the ecclesiastical; and, as Mr. Faber observes, it might be doubted which of the two was here intended, were we not assisted in our inquiries by the general context of the whole prophecy. Whenever the beast is simply mentioned, by way of eminence, as it were, it will invariably be found that the ten-horned or secular beast is meant, not the two-horned or ecclesiastical beast. In addition to this general proof, the particular context of the present passage may be adduced. The angel pours his vial on the throne of the beast. Now the first beast is expressly said to have had a throne given him by the dragon; because, although nominally Christian, he exercised his secular authority like his predecessor, the pagan empire, in persecuting the church of God: (see Rev 12:2 🙂 whereas no mention is made of the throne of the second beast, and for this plain reason; the secular authority of the pope [and his clergy] was confined within the narrow limits of an Italian principality, and all the persecutions which he ever excited against the faithful were carried into effect by the first beast, through the instrumentality of his last head, or his ten horns. Hence it is manifest that the beast, upon whose throne the present vial is poured, is the first or secular beast. What is precisely meant by this judgment, it is impossible at present to determine with any certainty, inasmuch as it is yet future. If, however, we may argue from analogy, since the great city means the Roman empire, and since the throne means the authority exercised within that empire by its head, the pouring out of a vial upon the throne of the beast, so as to fill his whole kingdom with darkness, seems most naturally to mean some severe blow aimed directly at his authority, which should fill his whole kingdom with confusion. This judgment, which Mr. Fleming supposed would begin about A.D. 1794,
(but which probably did not begin till after the termination of the horrors of the French Revolution by the battle of Waterloo, in the year 1815,) that pious divine thought would not expire till A.D. 1848. For, says he, since the pope received the title of supreme bishop no sooner than the year 606, he cannot be supposed to have any vial poured upon his throne, so as to ruin his authority as signally as this judgment must do, until the year 1848, when the twelve hundred and sixty years in the prophetical account may be considered as ending. But yet we are not to imagine that this vial will totally destroy the Papacy, (though it will exceedingly weaken it,) for we find it still in being and active when the next vial is poured out. Bishop Newton thinks the judgment here intended will fall upon Rome itself, and will darken and confound the whole antichristian empire. But still the consequences of this plague are much the same as those of the foregoing one; for the sufferers, instead of repenting of their deeds, are hardened like Pharaoh, and still persist in their blasphemy and idolatry, and obstinately withstand all attempts of reformation.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
16:10 {8} And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,
(8) The story of the first angel, who strikes the kingdom of the beast with two plagues abroad the darkness, with biles and distresses most grievous, throughout his whole kingdom that by this he might wound the conscience of the wicked, and punish the perverse obstinacy of the idolaters: of which arose perturbation, and thence a furious indignation and desperate madness, raging against God and hurtful to itself.
Fuente: Geneva Bible Notes
7. The fifth bowl 16:10-11
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The darkening of the (first) beast’s throne appears to be literal; light will diminish (cf. Exo 10:21-23; Isa 60:2; Joe 2:1-2; Joe 2:31; Mar 13:24). Another possibility is that this may be a figurative darkening in which God somehow complicates the rule of the beast. [Note: Kiddle, pp. 321-22; Hughes, p. 175; Caird, p. 204.] Beale wrote the following.
"It is metaphorical for all ordained events designed to remind the ungodly that their persecution and idolatry are vein, and it indicates their separation from God." [Note: Beale, p. 824.]
Johnson also took this judgment metaphorically.
". . . in terms reminiscent of the ancient battles of Israel, John describes the eschatological defeat of the forces of evil, the kings from the East." [Note: Johnson, p. 550.]
The weakness of the figurative interpretations is that the fifth trumpet judgment apparently involved literal darkness (Rev 9:2), as did the ninth Egyptian plague (Exo 10:21-22). God also darkened Jerusalem when Jesus Christ died on the cross (Mat 27:45; Mar 15:33; Luk 23:44). Since the beast’s kingdom is worldwide, this darkening apparently amounts to a global judgment. Perhaps the faithful remnant will remain unaffected by this judgment, as it did earlier in Egypt (cf. Exo 10:23).
This judgment of worldwide darkness inflicts excruciating pain on the beast-worshippers also. Just how darkness will cause so much pain is hard to understand, but the chaos that darkness caused in Egypt may suggest some ways.