And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.
The Fourth Vial, Rev 16:8-9
8. the sun ] Cf. Rev 8:12; but there the light of the Sun is diminished, here his heat is increased. “Power” is not expressed in the original.
Fuente: The Cambridge Bible for Schools and Colleges
And the fourth angel poured out his vial upon the sun – Toward the sun, or so as to reach the sun. The effect was as if it had been poured upon the sun, giving it an intense heat, and thus inflicting a severe judgment upon people. This corresponds also with the fourth trumpet Rev 8:12, 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 the notes on that place. The idea is, that a scene of calamity and woe would occur as if the sun should be made to pour forth such intense heat that people would be scorched. It cannot be supposed that the sun would be literally made hotter, or that the exact nature of these calamities would be that people would be consumed by its rays.
And power was given unto him – To the sun. The meaning is, that a calamity would follow as if such 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 it seemed to be fire. The Greek word – kaumatisai – meaning to burn, to scorch – is used in the New Testament only in Mat 13:6; Mar 4:6; Rev 16:8-9, in all which places it is rendered scorch and scorched. Compare, however, the use of the word kauma, in Rev 7:16; Rev 16:9; kausis, in Heb 6:8; kausoo, in 1Pe 3:10, 1Pe 3:12; and kauson, in Mat 20:12; Luk 12:55; Jam 1:11. 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. Poured out his vial upon the sun] Mr. Robert Fleming, more than one hundred years ago, in his View of Scripture Prophecy, supposed that the sun here meant the French empire, and conjectured that this vial would be poured out on that empire about the year 1794. And it is remarkable that in 1793 the French king was beheaded by the National Assembly; and great and unparalleled miseries fell upon the French nation, which nearly extinguished all their nobility, and brought about a war that lasted twenty-three years, and nearly ruined that country and all the nations of Europe.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here we have no history to guide us in the government of our fancies and judgments, but their opinion seems most probable to me, who, by
the sun, understand some great prince or potentate, or the whole civil power in the antichristian heaven; suppose the Spaniard, or the emperor. It seems to signify either some destruction of such civil powers, or some defection of them from the papacy, which will vex and enrage antichrist and his party, as if they were scorched with fire. This I look upon as much more probable than theirs who interpret it of the natural sun, or the word of God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. angelso Coptic andANDREAS. But A, B, C,Vulgate, and Syriac omit it.
uponnot as in Rev 16:2;Rev 16:3, “into.”
sunWhereas by thefourth trumpet the sun is darkened (Re8:12) in a third part, here by the fourth vial the sun’s brightscorching power is intensified.
power was given untohimrather, “unto it,” the sun.
menGreek, “themen,” namely, those who had the mark of the beast (Re16:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the fourth angel poured out his vial upon the sun,…. Not literally; and so designs not a violent heat, which shall go before, and be a preparation for the burning of the world; nor any sore famine arising from it, which would be common to all, good and bad; but mystically: some understand this of Christ, the sun of righteousness, not of any wrath that shall be poured forth on him again, being now justified in the Spirit; but either of that clear shining of Christ in the ministry of the word, in those times this vial refers to; when Zion’s light will be come, and the light of the sun will be seven fold, and Christ alone will be exalted; which clear ministration of Christ, though it will not savingly enlighten, yet will convict and confound the antichristian party; they will be scorched with the beams of heat and light, which will dart from hence; these will torture them, and fill them with envy, rage, and malice, because they will not be able to obscure this light, or stop the progress of it; they themselves will be so enlightened by it, as to see and know the truth of Christ’s person, and offices, and grace, and yet will sin against it, and so be guilty of blasphemy against the Spirit of God, a sin which will greatly prevail among them; and they will, like the clay, be the more hardened by this light and heat, and will not repent of their sins and errors, nor confess them, nor own the light and conviction they have received: or else of the wrath of Christ, which he will be moved by this angel to stir up against the antichristian party, and which they will be sensible of, and be fearfully looking for. Others, and which comes much to the same sense, understand this of the Scriptures, the fountain of spiritual light, and of the clear interpretation of them in those times; when the watchmen shall see eye to eye, and when the day shall declare and make manifest every man’s work, and the fire reveal and try it; and the same effects upon the antichristian party shall follow as before: but I rather think this refers to some part of the antichristian state, as in the other vials, or to something belonging to it; some have thought that the house of Austria, the chief family in the empire, or the king of Spain, or the emperor, who were both formerly of that house, or Germany itself, is meant; but the empire, as we have seen, seems to be designed by the earth in the first vial; wherefore, rather as the smiting of the third part of the sun, moon, and stars, under the fourth trumpet, signifies the utter extirpation of the Roman emperor, and all other Roman magistrates, who were the sun, moon, and stars in that empire; so this vial upon the sun refers to the pope, and his creatures, the cardinals, c. who is the sun in the antichristian kingdom and this angel may design the kings of the earth, who will be stirred up against him, by whom he and his dependents will suffer sorely, if not destroyed.
And power was given unto him to scorch men with fire; which may either respect the burning of Rome, and the adjacent parts; or rather the filling of the antichristian party with rage and malice, at the destruction of the pope, and his creatures; for these men are the same with those in Re 16:2.
Fuente: John Gill’s Exposition of the Entire Bible
| The Seven Vials. | A. D. 95. |
8 And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. 9 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory. 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.
In these verses we see the work going on in the appointed order. The fourth angel poured out his vial, and that fell upon the sun; that is, say some, upon some eminent prince of the popish communion, who should renounce their false religion a little while before his utter downfall; and some expect it will be the German emperor. And now what will be the consequence of this? That sun which before cherished them with warm and benign influences shall now grow hot against these idolaters, and shall scorch them. Princes shall use their power and authority to suppress them, which yet will be so far from bringing them to repentance, that it will cause them to curse God and their king, and look upward, throwing out their blasphemous speeches against the God of heaven; they will be hardened to their ruin. The fifth angel poured out his vial, v. 10. And observe, 1. Where this fell–upon the seat of the beast, upon Rome itself, the mystical Babylon, the head of the antichristian empire. 2. What effect it had there: The whole kingdom of the beast was full of darkness and distress. That very city which was the seat of their policy, the source of all their learning, and all their knowledge, and all their pomp and pleasure, now becomes a source of darkness, and pain, and anguish. Darkness was one of the plagues of Egypt, and it is opposed to lustre and honour, and so forebodes the contempt and scorn to which the antichristian interest should be exposed. Darkness is opposed to wisdom and penetration, and forebodes the confusion and folly which the idolaters should discover at that time. It is opposed to pleasure and joy, and so signifies their anguish and vexation of Spirit, when their calamities thus came upon them.
Fuente: Matthew Henry’s Whole Bible Commentary
Upon the sun ( ). Not (into) as in verses Rev 16:2; Rev 16:3; Rev 16:4. The fourth trumpet (8:12) affected a third of the sun, moon, and stars with a plague of darkness, but here it is a plague of extreme heat.
To scorch with fire ( ). First aorist active infinitive of , late (Plutarch, Epictetus) causative verb (from , heat), in N.T. only here and verse Rev 16:9; Matt 13:6; Mark 4:6. The addition of (in fire, with fire) intensifies the picture.
Fuente: Robertson’s Word Pictures in the New Testament
The fourth angel. Omit angel.
Power was given [] . Rev., it was given.
With fire [ ] . Lit., “in fire.” The element in which the scorching takes place.
Fuente: Vincent’s Word Studies in the New Testament
4) THE FOURTH VIAL, UPON THE SUN v. 8, 9
1) “And the fourth angel poured out his vial,” (kai ho tetaros eksecheen ten phialen autou) “and the fourth (of the seven angels) poured out or emptied his bowl,” his vial-like container, as he had been directed to do, Rev 16:1.
2) “Upon the sun,” (epi ton helion) “upon or onto the sun,” source and center of earth’s energy and light. After the earth, the sea, and the rivers were accursed, then came the curse upon the Sun – – boils, ulcers, sores, and survival by drinking of bloody water were the dregs of judgment God had already poured out, Psa 75:8; Pro 1:23-31; Rev 6:14-17.
3) “And power was given unto him,” (kai edothe auto) and it was given over to him; to the fourth angel, a minister of God in delivering vengeance to earth’s final wicked rebels, Heb 1:14.
4) “To scorch men with fire,” (kaumatisai tous anthropous en puri) “to scorch men with (in) fire; Earth’s greatest blessing became man’s greatest blight. This was a much more intense heat than the former sun smiting, Rev 8:12; Rev 9:17-18; Rev 14:18. This judgment seems to be a retribution of special design upon those deceived by the beast, who as a miracle-working deceiver, deluded men on earth who disregarded God’s Word and warning against the nature and work of the antichrist and his false prophets, Joh 5:43; 2Co 11:13-15; Rev 13:14; Rev 16:13-15.
Fuente: Garner-Howes Baptist Commentary
Strauss Comments
SECTION 53
Text Rev. 16:8-9
8 And the fourth poured out his bowl upon the sun; and it was given unto it to scorch men with fire. 9 And men were scorched with great heat: and they blasphemed the name of God who hath the power over these plagues; and they repented not to give him glory.
Initial Questions Rev. 16:8-9
1.
How important is the sun to human life Rev. 16:8?
2.
Fire is used in the scriptures both as a symbol of judgment and purification. In what sense is it used here Rev. 16:9?
3.
How hard-hearted were those who failed to repent Rev. 16:9?
Rev. 16:8
This fourth bowl has no parallel in the Egyptian plagues. The symbolism probably comes from Isa. 49:8-10. The description given here in Rev. 16:8-9 contrasts the destiny of the wicked with the destiny of the just (see also Rev. 7:16).
Rev. 16:9
The great heat scorched mankind. Note the instruments of torture first water was taken from men, now fire is the instrument of their punishment. What was the result of this punishment? Instead of turning to God for healing, they blasphemed the name of God who hath power over these plagues. Men grew more hostile rather than penitent. They still refused to give God His due glory and honor.
Discussion Questions
See Rev. 16:17-21.
Fuente: College Press Bible Study Textbook Series
(8, 9) And the fourth . . .Better, And the fourth (angel) poured out his vial upon the sun; and it was given to it (the sun, not the angel; the rendering of the English version unto him is misleading) to scorch men with fire. And men (i.e., those who were worshippers of the wild beast) were scorched . . . and did not repent to give him glory. The sun, the great source of light and warmth, whose beams call forth the flowers of the earth, becomes a power to blast, not to bless. This is another example of the way in which the things full of beneficence are turned into powers of sorrow to those who follow evil. Not only the pleasant gifts and influences, which, like streams, were made to gladden men, grow corrupt, but the very source of light and knowledge becomes a power to destroy. We may contrast this influence of the sun with the beneficent beams of the Sun of Righteousness. Christ rose as the light and sun upon the world, because He diffused the knowledge which gave life to men; but here we have a light and sun which scorches. There is a knowledge which withers while it illumines; there is a teaching which does not warm the heart, but dries both heart and conscience, and brings but pain. The result, painful as it is, does not work repentance. Suffering, without grace and humility, does not bless men; they grow angry; the fire hardens instead of purifying. The whole series of these judgments illustrate the awful truth that there is a stage in personal life, and in national and world life also, in which suffering loses its remedial force, because the character has become set, and even an occasional desire after higher things is no longer felt.
When we in our viciousness
Grow hard, the wise gods seal our eyes,
In our own slime drop our clear judgments,
Make us adore our errors, and thus
We strut to our destruction.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Unto him To the sun, and not, as some think, to the angel. With ( solar) fire A very intense expression. Note Rev 18:8.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the fourth poured out his bowl on the sun and it was given to it to scorch men with fire, and men were scorched with great heat, and they blasphemed the name of God who has power over these plagues and they did not repent to give him glory.’
This bowl is in deliberate contrast to what happens to the people of God of whom it was promised ‘the sun will not light on them or any heat’ (Rev 7:17). The people of God will enjoy God’s protection. But in contrast the enemies of God will not find any shelter from the sun. Rather they will endure the judgments of God. The scorching of the sun may thus be symbolic of judgment as a whole. But many men through the ages have literally died through scorching heat, so that there is a literal fulfilment. These words carry even greater significance now that man’s greed and selfishness is thinning the ozone layer, and the world is slowly getting warmer.
Man’s reaction to this judgment reveals the state of their hearts. Instead of giving them cause to stop and think they curse and blaspheme God and blame Him for their suffering, a suffering which in the light of the thinning ozone layer they have certainly brought on themselves. The Scripture constantly suggests that fire and heat will be a sore instrument of judgment and in the end will cause the final destruction of all things (see Isa 24:6; Isa 42:25; Mic 1:4; Mal 4:1; 2Pe 3:10)
Fuente: Commentary Series on the Bible by Peter Pett
The emptying of the fourth, fifth, and sixth vials:
v. 8. And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.
v. 9. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues; and they repented not to give Him glory.
v. 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,
v. 11. and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.
v. 12. And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the East might be prepared. Every new plague seems to be more deadly than the preceding one: And the fourth poured out his vial upon the sun, and to him was given to scorch men with fire; and men were scorched with great heat, and blasphemed the name of God, who has the power over these plagues, and did not repent to give Him glory. Here we see that, by reason of the testimony of the Lord’s witnesses, the kingdom of Anti-Christ is plagued with unbearable heat. As Luther and his coworkers, and their pupils after them, proclaimed the message of salvation, of justification by grace, in all its simplicity and power, the rays of this pure doctrine proved too glaring and too scorching for the Roman hierarchy. Instead of letting these raps sink into their hearts and work true conversion in them, they deliberately resisted the Holy Ghost, continued in the kingdom of Anti-Christ, and blasphemed the name of God in uncontrollable rage. But still the Word of Grace is proclaimed, still the plague is increasing their obstinacy, still they persist in hardening their hearts.
And the end is not yet: And the fifth poured out his vial upon the throne of the beast, and his kingdom became covered with darkness, and men gnawed their tongues in anguish, and blasphemed the God of heaven for their pains and for their ulcers, and did not repent of their works. The Anti-Christ, whose seat is at Rome, had boastfully flattered himself that his doctrine would be the sun, the light to illumine the whole world. But he found his plans going awry on account of the free proclamation of the Gospel of liberty, which has, to a large extent, eclipsed his false doctrines. The result was that he and his minions bit and gnawed their tongues in anguish, that they were consumed with a pain which they thought unbearable. But so deeply has the Pope, and his followers with him, become immersed and-submerged in his errors against the fundamental doctrines of Christianity that they blame God for their condition, for their pains and for their ulcers, that they blaspheme Him and harden their hearts against repentance: they persist in their anti-Christian works.
Nor is the situation changed by the sixth plague: And the sixth poured out his vial upon the great river Euphrates; and its water was dried up, that the way of the kings from the rising of the sun might be prepared. The kingdom of Anti-Christ is here compared to the ancient kingdom of Babylon, whose capital was situated on the river Euphrates. This city was taken by Cyrus by the simple device of giving to the water of the river anew bed and entering the city through the path thus laid open. In the same way the power and glory of anti-Christian Rome was dried up through the preaching of the Gospel and the way thus opened both to penetrate into the city and level its bulwarks and to open the way to freedom for many peoples and nations. It certainly seemed for a while as though the power of Anti-Christ had been broken forever.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rev 16:8-9. The forth angel poured out his vial upon the sun, &c. As the fourth trumpet affected the sun, ch. Rev 8:12. so likewise the fourth vial is poured out upon the sun. An intense heat ensues, &c. Rev 16:9. Whether by this intense heat of the sun, is meant literally uncommon sultry seasons; or figuratively, a most tyrannical exercise of arbitrary power, by those who may be called the sun in the firmament of the beastthe Pope, or emperortime must discover. Men shall be tormented, and complain grievously; they shall, like the rebellious Jews, fret themselves,&c. Isa 8:21 . They will not have the sense or courage to repent, and forsake their idolatry and wickedness, though sufficient grace is offered to them. When the events shall take place, and these things shall all be fulfilled, not only these prophesies ofthe vials shall be better understood, but also those of the trumpets, to which they bear some analogy and resemblance. See as above.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 16:8-9 . The fourth vial, poured out upon the sun, produces [3701] terrific heat. Men, however, are not brought by all these plagues to repentance, but only to blasphemy of God.
; viz., to the sun, [3702] not to the angel; [3703] the meaning is that by the pouring-forth of the vials upon the sun, this is in like manner made a means of plague, as in Rev 16:3 the sea, and in Rev 16:4 other streams. The sun receives adapted to its nature for these special plagues. [3704] It concurs with the false reference of the . , that
Hengstenb. excepted, who wants to understand the sun, as well as also the fire, allegorically
Bengel refers the to still another fire than that proceeding from the glowing sun.
. On the accus. with , cf. Winer, p. 214.
, . . . Just because men perceive that the plagues come from God, before whom they, nevertheless, will not bow, [3705] they become the more hardened.
[3701] Cf., on the other hand, Rev 8:12 .
[3702] De Wette, Bleek.
[3703] Beng., Hengstenb., Ew. ii.
[3704] Cf. the , Rev 6:4 ; Rev 6:8 , Rev 7:2 , Rev 9:3 ; Rev 9:5 .
[3705] Rev 9:20 ; cf. Rev 11:13 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(8) And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. (9) And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory.
By the pouring the fourth vial upon the sun, some have thought that the Pope’s power is meant to have been thereby eclipsed. Indeed, as all the vials are directed to the overthrow of Antichrist, in every way, and by every direction, we may suppose this point under everyone hath been accomplishing. And the awful effects of blaspheming God is as might be supposed, the sure result of vials of wrath, poured out upon the ungodly.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
8 And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.
Ver. 8. Upon the sun ] The pope’s supremacy, say some, the Scriptures, say others, by the light whereof they are laid open to the world (dancing naked in a net, and yet not seeing their own nakedness, as Mr Philpot, martyr, told Chadsey), and by the dint whereof, “God smites the earth;” Isa 11:4 , that is, the consciences of those popelings, glued to the earth. He even “hews them by his prophets, and slays them by the words of his mouth,” Hos 6:5 . But this interpretation touching the Scriptures some hold to be dangerous; because upon what subject soever these vials fell, the wrath of God fell together with them upon the same, Rev 16:1 ; they understand therefore by sun the house of Austria, or the highest authority that holds on Rome.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8, 9 .] And the fourth poured out his vial upon (no longer ) the sun: and it was given to it (the sun: not “ to him ,” the angel, as, strangely enough, Bengel and Hengstb., and Elliott, iii. 361. The angels throughout this vision are simply the pourers out of the vials, not the executors of the plagues. Besides which, the verb , in a sentence where the sun is mentioned, can have but one reference: see reff.) to scorch men (the is probably generic merely. If it is to be assigned a meaning, it may be, the men who have received the mark and number of the beast. But the other is more likely) with (the of investiture: the element in which the scorching takes place) fire (not, as Hengstb., understanding of the angel, some fire other than the sun: but the glowing increased heat of the sun itself), and men were scorched with great heat (on the accus. after the passive verb which takes a double accus. in active, see reff., and Winer, edn. 6, 32. 5), and blasphemed the name of God who hath power over these plagues, and did not repent to give Him glory (on the inf. epexegetic, see Winer, edn. 6, 44.1).
Fuente: Henry Alford’s Greek Testament
NASB (UPDATED) TEXT: Rev 16:8-9
8The fourth angel poured out his bowl upon the sun, and it was given to it to scorch men with fire. 9Men were scorched with fierce heat; and they blasphemed the name of God who has the power over these plagues, and they did not repent so as to give Him glory.
Rev 16:8 This fourth bowl is similar to the sixth seal of Rev 6:12 and very similar to the fourth trumpet of Rev 8:12.
“it was given to it to scorch men with fire” The sun is personified as it is in Psa 19:1-6. God controls the heavenly bodies (cf. Gen 1:14-19). They are not gods. They do function as messengers (natural revelation) and signs for the seasons (for worship).
SPECIAL TOPIC: FIRE
Rev 16:9 “they did not repent so as to give Him glory” The purpose of God’s wrath is redemptive in the seals and trumpets (cf. Rev 9:20-21; Rev 14:6-7; Rev 16:9; Rev 16:11), even though stubborn, rebellious mankind refuses to repent. In the bowls the hope of repentance has passed; only judgment remains!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
upon. App-104.
power, &c. = it was given.
unto = to.
with. Greek. en. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
8, 9.] And the fourth poured out his vial upon (no longer ) the sun: and it was given to it (the sun: not to him, the angel, as, strangely enough, Bengel and Hengstb., and Elliott, iii. 361. The angels throughout this vision are simply the pourers out of the vials, not the executors of the plagues. Besides which, the verb , in a sentence where the sun is mentioned, can have but one reference: see reff.) to scorch men (the is probably generic merely. If it is to be assigned a meaning, it may be, the men who have received the mark and number of the beast. But the other is more likely) with (the of investiture: the element in which the scorching takes place) fire (not, as Hengstb., understanding of the angel, some fire other than the sun: but the glowing increased heat of the sun itself), and men were scorched with great heat (on the accus. after the passive verb which takes a double accus. in active, see reff., and Winer, edn. 6, 32. 5), and blasphemed the name of God who hath power over these plagues, and did not repent to give Him glory (on the inf. epexegetic, see Winer, edn. 6, 44.1).
Fuente: The Greek Testament
Chapter 34
No repentance without Christ
‘And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory. And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds’
Rev 16:8-11; Rev 16:21
These verses describe the terrible judgments of God upon men and women, by which he warns all of judgment to come. Here we see men and women scorched with great heat, gnawing their tongues for pain, suffering the consequences of drought more severe than tongue can describe, and at last being beaten to death with hail stones weighing over 100 pounds each! Surely, men and women suffering such terrible acts of judgment from Gods almighty hand will be humbled, broken, submissive, and seeking mercy. Surely, no heart can remain hard and unmoved by such evident acts of God. That would seem reasonable, wouldnt it? But that is not the case. When those men were scorched with fire from heaven, ‘they blasphemed the name of God, which hath power over these plagues.’ As they gnawed their tongues with pain, ‘they blasphemed the God of heaven because of their pains and their sores.’ When great hailstones fell out of heaven, crushing them to death, ‘men blasphemed God because of the plague of the hail.’ And though God so plainly displays his power and wrath, warning men and women of the judgment to come, they ‘repented not of their deeds (Rev 16:11). ‘They repented not to give him glory’ (Rev 16:9). What will it take to break a sinners heart? What will it take to make a rebel surrender to Christ? What will it take to produce true repentance in the heart of a stubborn, hardened, self-willed sinner?
Divine judgment alone will never produce true repentance
We must be careful here and not make hasty generalizations that are contrary to Holy Scripture. I do not say that God does not use acts of providential judgment to arouse, impress, subdue, and humble his elect and bring them to repentance. Indeed, he sometimes does graciously use these things (Psa 107:1-31; Luk 15:11-20). But I am saying this: Divine judgment, in and of itself, will never produce repentance in the heart. Satan, after being under the wrath of God for thousands of years, has not mellowed or repented in any way. Many who live in poverty, with sickness and disease, and suffer earthly hardships of every kind, are hardened against God rather than helped by the judgments of providence. The heart of man is so obstinate, proud, and hard that even in the torments of hell the damned will never repent.
There is no repentance in hell. They are scorched with heat and tormented with fire. Yet, they still blaspheme Gods name and repent not to give him the glory. They curse him for their pain, but repent not of their deeds. True repentance arises from faith and hope. But in hell there is no faith and no hope, but only endless torment. So there is no repentance. In hell there is much sorrow for pain, but no sorrow for sin. None can be saved, but by the blood of the Lamb. But there is no blood to be found in hell. In that awful place of torment, the worm of conscience shall gnaw men forever, ever bringing to mind the cause of hells torment: willful unbelief and obstinate impenitence. How often they were invited to heaven! How easily they might have escaped hell! But they would not. They shall forever weep over the loss of heavens bliss and over the portion of their cup. They shall weep for pain. But they will not shed a single tear over the cause of their pain. The damned in hell suffer and blaspheme. But they do not repent.
And, if there is no repentance in hell where Gods greatest judgments are executed, the lesser judgments of providence certainly will not change the sinners heart and produce repentance. Someone said, ‘Afflictions will make good men better, and bad men worse!’ But afflictions will never make good men bad, or bad men good. Wrath converts no one. It is grace that saves. Judgment does not soften the sinners heart. It hardens it. The men and women in this text by judgment were led to blaspheme. But ‘they repented not.’ The consequence of often neglected warnings is irreversible hardness of heart.
Let those who are not yet hardened by the judgments of God and the terror of his wrath repent now, while God grants space for repentance. ‘Today, if ye will hear his voice, harden not your hearts.’ You may not be able to repent tomorrow. The long-suffering, goodness, and forbearance of God should lead people to repentance and salvation (Rom 2:4-5; 2Pe 3:15). But if they despise his goodness, and harden their heart in the day of his goodness, they will find it impossible to repent in the day of his wrath and judgment (Heb 12:17; Pro 1:22-33).
That repentance which is sometimes produced by acts of judgment is a false repentance which needs to be repented of (Psa 78:31-37)
Many, by providential acts of judgment, sickness, narrow escapes from death, bereavements, economic hardship, domestic trials, and personal tragedies, repent after a fashion. They turn to God, perhaps even change their lives, and hope to ease their consciences. But, repentance that is caused only by judgment and legal fear is always false repentance. You can mark it down as a matter of certainty: ‘That which is born in the storm will die in the calm.’
A carnal repentance, caused by the fear of punishment, is a false repentance (Gen 4:13). Temporary repentance, which subsides when the judgment is over, is false repentance (Exo 9:27). Fearful sorrow, that does not change the heart or affect the life of a man, is false repentance (Mat 14:9-10). Despairing remorse, that does not convert, is false repentance (Mat 27:4-5).
Cain, Pharoah, Herod, and Judas all repented of the evil they had done, because they saw the judgment of God upon them. But they were not saved. They all repented. But their repentance was false. They all repented. But they repented not to give God the glory. Such repentance as this only hardens the heart and usually keeps men from true repentance. False repentance mocks God, seeks to deceive him, and gives the sinner a false refuge, a refuge of lies, in which he seeks and finds a false, but assured sense of, security from the wrath of God. Thomas Boston wrote, ‘Trees may blossom fairly in the spring, on which no fruit is to be found in the harvest; and some have sharp soul exercises which are nothing but foretastes of hell.’
Only the revelation of Christ in the heart can produce true repentance
No one will ever truly repent of his sins and turn to God in genuine conversion until he sees Christ crucified as his all-sufficient, sin-atoning Substitute (Zec 12:10). Repentance is the tear that drops from faiths eye (Job 39:4-5; Job 42:5-6). It is the gift of God the Holy Spirit (Joh 16:8-11). Repentance is the result of converting grace and gospel instruction (Jer 31:19). It is the response of faith to the promises of God in the gospel (Isa 55:7; Jer 3:11-13). Repentance arises not from the fear of punishment and the dread of wrath, but from the love, mercy, and grace of God in Christ (Luk 7:37-38; Luk 7:47; Luk 22:61-62). Judgment hardens the heart. The law of God terrifies the heart. But one look at Christ, crucified in his place, melts the sinners hard heart in repentance toward God.
True, gospel repentance glorifies God
The men and women spoken of in these verses ‘repented not to give him glory.’ But those who do truly repent do, by their repentance, give God the glory (Psa 32:1-5; Psa 51:1-5). True repentance recognizes, reverences, and adores Gods omniscience (Psa 139:1-6). It acknowledges the righteousness of Gods law and the evil of sin (Rom 7:9). Genuine repentance glorifies the justice of God in the punishment of sin (Psa 51:4). God wrought repentance glorifies the sovereignty of God in the exercise of His mercy (Mat 8:2; Mat 15:21-28).It sees and acknowledges that there is but one way by which God can be just and yet justify the ungodly – substitutionary redemption (Rom 3:24-26). True repentance glorifies God by constantly pleading the blood and righteousness of Christ alone, taking God at His word and receiving the atonement by faith in Christ (Rom 5:11). Have you repented?
Fuente: Discovering Christ In Selected Books of the Bible
angel
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
upon: Rev 6:12, Rev 8:12, Rev 9:2, Isa 24:23, Luk 21:25, Act 2:20
and power: Rev 7:16, Rev 9:17, Rev 9:18, Rev 14:18, Jon 4:8, Mat 13:6
Reciprocal: Gen 1:16 – to rule Jos 10:13 – So the sun Psa 140:10 – burning coals Psa 148:8 – Fire Isa 1:5 – ye will Nah 1:6 – his fury Rev 9:20 – yet Rev 22:11 – that is unjust
Fuente: The Treasury of Scripture Knowledge
Rev 16:8. The sun is a part of the creation which was commented upon at verse 4. It is specified in the present group of symbols because of the particular item it contributes to the welfare of humanity when it is used normally. It is the source of light and heat without which man could not live. But it is now used as a symbol of torment of fire by increasing the volume of the rays upon men. In Mal 2:2 the Lord was making threats against some of His ancient people for their wickedness in which he says “I will curse your blessing.” The thought is similar to the one of our verse. The sun is normally a blessing to the people of the earth, but it is used as a symbol of cursing.
Comments by Foy E. Wallace
Verse 8.
(4) The smitten sun that scorched blasphemous men with fire: “And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire”–Rev 16:8.
This plague was the symbol of the punishment inflicted on the persecutors who had blasphemed God in the assumption of the powers and prerogatives of God by compelling the worship of the emperor’s image; and had thus branded the mark in the hands and on the foreheads of all who bowed in submission. This symbol portended the end of the activities of the emperor and his colleagues.
Fuente: Combined Bible Commentary
Rev 16:8. The fourth poured out his bowl upon the sun, and it was given unto him to scorch men with fire. We have not yet passed into a world different from that with which the previous bowls were connected. Men are still plagued, though through the instrumentality of the sun which is used by the angel of judgment for this purpose, the fire referred to being the scorching heat of that luminary. As compared with chap. Rev 8:12 there is again increased intensity of judgment, for the whole sun is affected, and not merely a third part of it; and its scorching heat, which had not there been spoken of, is now particularly noticed.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. That the fourth vial is said to be poured forth upon the sun, which metaphorically taken in scripture usually signifies some great prince or potentate: here the head of the antichristian party is supposed to be the sun, upon which the wrath of this vial falls.
Observe, 2. The effect which followed hereupon, power was given him to scorch men with fire; and the event which ensued was double, men blasphemed the name of God, and repented not to give him glory.
Learn hence, 1. That although God sends his judgments to call the wicked to repentance, yet they will not repent of sin, even when they lie under the wrathful hand of God, but will rather break forth to further wickedness, even to blaspheme the holy name of God.
Learn, 2. That what the damned do in hell, where the wrath of God is poured out upon men to the uttermost, that do incorrigible and unreclaimable sinners upon earth; they are scorched with great heat, the vengeance of God cometh upon them, they are mad and enraged, and blaspheme the holy and just God, who bringeth such plagues upon them; but they have no sense of their sins, no thoughts of turning unto God, or of giving glory to him: these men here blasphemed, but repented not.
Fuente: Expository Notes with Practical Observations on the New Testament
This may be a representation of the Lord’s fiery judgment against his adversaries. ( Psa 97:1-3 ; 2Th 1:7-9 ) Coffman suggests Christ and his Word are the spiritual light of men as the sun is the physical light of the world. “When that which should be light is so polluted that it will only scorch and burn with fire, then the bowl of the wrath of God has been poured upon the son.” Instead of repenting and giving God the glory, those scorched speak against God’s name. How tragic the depths of sin can be. ( Heb 6:4-6 ; Heb 10:26-31 ) The fourth trumpet darkened the sun and moon. ( Rev 8:12 )
Fuente: Gary Hampton Commentary on Selected Books
Rev 16:8-9. And the fourth angel poured out his vial upon the sun Namely, of the Papal kingdom; and power was given unto him Unto the angel; to scorch men with fire Alluding to the heat of the sun, namely, the men who had the mark of the beast. And they were scorched with great heat; nevertheless, they repented not to give glory to God, who had power over these plagues; but blasphemed his name the more Now as this vial, says Fleming, must begin where the other ends, namely, at, or a little after, A.D. 1648, so I cannot see but it must denote, first, the French wars in Flanders, that followed the peace of Munster, inflamed, after they had been apparently quenched, by the seizure of Lorraine, the new conquests of the French in Burgundy and Flanders, the wars in Germany, and invasion of the Low Countries; to which may be added the French kings quarrels with several popes, about the restitution of Castro, the rights of the duke of Modena, &c. Now, seeing the bombarding of towns and cities was chiefly made use of in these later wars, we may see how properly the scorching, or burning men from above, (as if the sun had sent down fire and heat from his own body,) is made use of to characterize the time of this vial. But the chief thing to be taken notice of here is, that the sun, and other luminaries of heaven, are the emblems of princes and kingdoms; therefore, the pouring out of this vial on the sun must denote the humiliation of some eminent potentates of the Romish interest, who cherished and supported the Papal cause. And these, therefore, must be principally the houses of Austria and Bourbon, though not exclusively of other Popish princes. Now it is not unusual with God to make his enemies crush and weaken one another, which has been done in that part of the vial which is already fulfilled, and will be perhaps more so afterward. [Reader, mark this: how manifestly has it been accomplished!] As, therefore, France was made use of, in the instances given, to vex and scorch the Austrian family, in both branches of it, so afterward the French king himself was vexed when he saw himself forced to leave Holland, which he was so near surprising, A.D. 1672; and especially when he was compelled to resign all his conquests in Flanders by the peace of Ryswick. The effect of this vial is also seen in darkening the glory of King James, (from whom the Papists expected new conquests,) by the hand of King William; by whom also God put a stop to the career of the French monarch in his conquests in Flanders and on the Rhine. And we see it further poured out by the eclipse of the Austrian family, in the loss of Spain and its dependant principalities. As to the remaining part of this vial, I do humbly suppose that it will come to its highest pitch about A.D. 1717; and that it will run out about the year 1794. [Mr. Fleming states at large his reasons for this conjecture, which, however, cannot be inserted here.] At which time I suppose the fourth vial will end, and the fifth commence, by a new mortification of the Papacy, after this vial has lasted one hundred and forty-eight years, which is indeed a long period in comparison of the former vials; but if it be considered in reference to the fourth, fifth, and sixth trumpets, it is but short, seeing the fourth lasted one hundred and ninety, the fifth three hundred and two, and the sixth three hundred and ninety-three years. It seems probable, if Mr. Fleming had lived in our time, instead of fixing the termination of the fourth vial in the year 1794, he would have extended the period of it till after the battle of Waterloo, in the middle of the year 1815.
Mr. Faber, it may be observed, considers the French revolution, with all its consequences, as being comprehended in the fourth vial; for which he assigns the following reasons: In the language of symbols, the sun of a kingdom is the government of that kingdom; and the sun of an empire, if it be a divided empire, is the government of the most powerful state within that empire. When the political sun shines with a steady lustre, and yields a salutary warmth, it is a blessing to a people. But when it glares with a fierce and unnatural heat, scorching all the productions of human industry with the intolerable blaze of a portentous tyranny, it is the heaviest curse which can befall a nation. Since the whole prophecy relates to the Roman empire, the sun mentioned under this vial must be the sun of the Roman firmament: since the pouring out of all the vials takes place long posterior to the division of the empire, this sun must be the sun of the divided empire; or the government of that state within the limits of the empire, which at the present era is the most powerful. The prediction then of the fourth vial obviously intimates, that the frantic scenes of the harvest should be succeeded by a systematic military tyranny, which should be exercised over the Roman empire by the government of the most powerful state then existing within its limits. The world, exhausted with the miseries of the symbolical harvest, and wearied with the wild struggles of licentious anarchy, should tamely submit to the lawless domination of an unrelenting despot. In pointing out the particular government intended by this scorching sun of the Latin or Papal firmament, the reader will doubtless have anticipated me. The present Popish states are France, Austria, Spain, Portugal, Naples, Sardinia, and Etruria. Of these, I apprehend, no one will be inclined to deny that France is by many degrees the most powerful, and consequently that its government must inevitably be esteemed the sun of the system. To observe then the accurate completion of the prophecy of the fourth vial, in which it is said that power was given to this sun to scorch men with fire, and that they were scorched with great heat, we have only to cast our eyes over the continent. A system of tyranny hitherto unknown in Europe, except in the worst periods of the Roman history, has been established, and is now acted upon, by him who styles himself emperor of the French: and the scorching rays of military despotism are at this moment felt, [namely, in 1804, when this was written,] more or less, throughout France, Holland, Switzerland, Italy, Spain, and the west of Germany. A regular plan of making each man a spy upon his neighbour destroys all the comfort and all the confidence of social life: and France, with her degraded provinces, or, as they are termed, with diplomatic mockery, allies, groans under the weight of endless requisitions, levies, and extortions, at once tormented herself, and the savage tormentor of others. But the effect produced, both by these plagues and by the following ones, will only be blasphemy and hardness of heart, instead of a reformation of principles and practice. The earthquake which overthrew the tenth part of the city, (chap. Rev 11:13,) caused the remnant of the seed of the woman to give glory unto the Lord; but the effusion of the vials upon Gods enemies produces not the least tendency to repentance. We must not therefore look for any further reformation from Popery; for the vials are instruments of Gods wrath, not of mercy. France accordingly has nominally returned, like a dog to its vomit, to her old alliance with the blasphemous corruptions of Popery; but, according to every account of eye-witnesses, she still really and individually strengthens herself in the yet more blasphemous abominations of antichrist. Yet, although there will be no further reformation, it does not appear that the inspired writers give any intimations of some still more dreadful persecution of the witnesses than that which they have already undergone from the two Latin beasts; on the contrary, Scripture seems to me rather to lead to a directly opposite opinion. I mean not, indeed, to deny that individual Protestants, those, for instance, who reside in Popish countries, may experience persecution; these will continue to prophesy in sackcloth to the very end of the twelve hundred and sixty days: I would only be understood to intimate, that I can discover no warrant for expecting that Protestantism in general, as nationally professed, will ever be so far subdued by Popery as to undergo throughout the whole world a grand universal persecution resembling those of the pagan emperors, or the Roman pontiffs in the plenitude of their power.
But to return to Mr. Fleming. Let the reader, says he, call to mind what I premised to the consideration of these vials, namely, that seeing they suppose a struggle between the Popish and Reformed parties, every vial is to be looked upon as the event and conclusion of some new periodical attack of that first party upon the other, the issue of which proves at length favourable to the latter against the former. For if this be duly considered, it will convince us that a great declining of the Protestant interest for some time, and great and formidable advances and new degrees of increase in the Romish party, are very consistent with the state of both these opposite interests under the vials. For as Rome pagan was gradually ruined under the seals, under many of which it seemed to increase, and to become more rampant than before, when yet it was indeed declining, so must we suppose it will be with Rome Papal. For monarchies, as they rise gradually and insensibly, wear out so likewise. And therefore we must not entertain such chimerical notions of the fall of the Papacy, as if it were to be accomplished speedily or miraculously, as many have done. For as it rose insensibly, and step by step, so must it fall in like manner. For it is with the church as it is with particular Christians, who are often sorely buffeted by Satan, and sometimes brought even to extremities by temptations; but do ever carry the victory at last. Who would have believed that the Christian Church was about to triumph over the Roman pagan empire when the dreadful persecutions under Dioclesian and his collegiate emperors was at its highest pitch? But the darkest time of the night ushers in the dawning of the churchs day, in the usual way of Gods providence. And this is very conspicuously to be observed in the period of the third vial. Who would have thought that the loss of Bohemia, and the Emperor Ferdinands ruling all Germany with a formidable army, were likely to issue in the victories of the Swedish arms, and the future security of the Protestant interest through the empire and elsewhere? So that we must not wonder if for sixteen years [this was published in 1701] the house of Bourbon be raised up to be a further terror and scourge to the world, and to Protestant nations particularly. And, as a confirmation of this conjecture, let it be observed further, that it is something very extraordinary, and peculiar in some sense to this vial, that the sun, upon which it is poured out, should yet be made the executor of the judgment of it upon others at the same time that he is tormented with it himself. So that whosoever is denoted by the sun here, (as I suppose the house of Bourbon principally is,) is made use of, as the devil is, both to torment others, and to be tormented himself in so doing. And if the king of France, therefore, be denoted by this principally, I fear he is yet to be made use of in the hand of God, as Nebuchadnezzar was of old against the Jews, namely, as a further severe scourge to the Protestant churches everywhere. And besides this characteristical mark, which seems to forebode his further exaltation and our humiliation, there is yet another thing that I cannot think upon but with dread and trembling of heart, namely, that it is further said, that while this sun of the Popish world is running his fatal and dreadful career, and scorching men with fire, they are so far from being bettered by these judgments, that they go on more and more to blaspheme the name of God, who has power over these plagues. And while this continues to be the state of the Protestant world, and while atheism, deism, socinianism, irreligion, profaneness, skepticism, formality, hatred of godliness, and a bitter persecuting spirit continue and increase among us, what can we expect but new and desolating judgments? For while we continue to walk thus contrary to God, we cannot but expect that he should walk contrary to us also. It is in vain for us to boast of our privileges, or plead exemption from judgments on this account. For where there is no national reformation and repentance, national sins are like to pull down miseries upon us so much the sooner and more certainly, in that we have been so singularly and peculiarly privileged. For we may in this case expect that God will say to us, as to the Israelites of old, (Amo 3:2,) You especially have I known of all the families, or nations, of the earth; therefore I will punish you for all your iniquities. And therefore if we go on in sin as we have hitherto done, let us take heed to ourselves lest vengeance be near. I pray God I may be mistaken in my fears, but I am afraid I have but too just reason to turn prophet here, by applying to ourselves what Peter said to those of his time, 1Jn 4:17, &c., The time is come that judgment must begin at the house of God. Though I do also conclude with him, that if it begin at us, dreadful will be the end of our enemies at last: and if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore, if we be called to suffer for our holy religion, let us do so according to the will of God, committing the keeping of our souls to him in well-doing, as unto a faithful Creator. Should it be asked, When will the tide turn for the Protestant Church? I answer, when they turn more universally to God, and no sooner. But if it be inquired further, Whether the sun of the Popish kingdom is not to be eclipsed himself at length? I must positively assert he will, else this vial were not a judgment upon him and the Romish party. But if yet again the question be, When this is to fall out, and how? I must say, I have nothing more to add to what I have said, as to the time. But as to the manner how this is to be done, our text lays a foundation of some more distinct thoughts. And we may suppose, lastly, that the French monarchy, after it has scorched others, will itself consume by doing so; its fire, and that which is the fuel that maintains it, wasting insensibly, till it be exhausted at last toward the end of this century, as the Spanish monarchy did before toward the end of the sixteenth age. Thus Mr. Fleming: and it is remarkable that in 1793 the French king was beheaded by the National Assembly; and great and unparalleled miseries fell upon the French nation, which nearly extinguished all their nobility, and brought about a war that has lasted twenty-three years, and has nearly ruined that country and all the nations of Europe.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
16:8 {7} And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.
(7) The story of the fourth angel, who throws the plague on the heavens and on the sun, of which Luke notes the effects in Lu 21:26 . The one peculiar, that it shall scorch men with heat in this verse. The other proceeding accidentally from the former, that their fury shall so much more be enraged against God in Rev 16:9 , when yet (O wonderful mercy and patience of God) all other creatures are first stricken often and grievously by the hand of God before mankind, by whom he is provoked: as the things before declare.
Fuente: Geneva Bible Notes
6. The fourth bowl 16:8-9
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The fourth trumpet judgment darkened the sun (Rev 8:12), but this judgment increased the sun’s intensity. There is a definite article before "men" in the Greek text. The men in view are evidently the people who have the mark of the beast and who worship him (Rev 16:2). The faithful will apparently escape this judgment. Similarly the Israelites escaped some of the plagues on Egypt.