Revelation 16:10

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

16:10-11 the throne of the beast: John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness: Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth [literally gnawed their tongues] . . . cursed the God of heaven: Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 16:10. Ἐγένετο ἐσκοτωμένη) This has much greater emphasis, than if it were said ἐσκοτώθη or ἐσκοτίσθη, ch. Rev 9:2, or, ἐπλήγη τὸ τρίτον, ch. Rev 8:12. There is a similar expression, ch. Rev 17:16, ἠρημωμένην ποιήσουσιν: ch. Rev 1:18, ἐγενόμην νεκρὸς: Psa 30:8, ἐγενήθην τεταραγμένος. The Arabic translates, ceased: but that is too strong.—τοῦ πόνου) כאב, LXX. πόνος, pain.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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.

ἐπὶ τὸν θρόνον τοῦ θηρίου. 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]

καὶ ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη, 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 ἐσκοτωμ. an external eclipse must be considered, so that the plague is homogeneous with those of the preceding vials. The false interpretation of the ἐσκοτωμ. in Grot.,[3710] Calov., Vitr., Hengstenb., etc., coincides with the allegorical view of the whole.[3711] For the correct understanding of the ἐσκοτωμ., it follows of itself that ἡ βασιλεία αὐτ. can designate not the rulership,[3712] but only the kingdom of the beast considered according to its geographical extent.

καὶ ἐμασῶντο τὰς γλώσσας, κ.τ.λ. 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: ἐκ τοῦ πονόυ.[3713] The darkness causes a peculiar pain, because of its character as a plague. This particular ΠΌΝΟς, however, is, according to Rev_16:11, to be thought of in connection with the plagues produced by the preceding vials (ΤῶΝ ΠΌΝΩΝ ΑὐΤ.), among which the first is still expressly emphasized: ΚΑῚ ἘΚ ΤῶΝ ἙΛΚῶΝ ΑὐΤ. The horrible darkness makes the other sufferingsidentified by Hengstenb. with the darkness which he understands figurativelystill 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 : ΤᾺς ΠΛΗΓ. ΤΑΎΤ.).

ΤῸΝ ΘΕῸΝ ΤΟῦ ΟὐΡΑΝΟῦ. Cf. Rev_11:13. The designation has here a reference as in Rev_16:9 the ΤΟῦ ἜΧ. ἘΞΟΥΣ., Κ.Τ.Λ.

ΜΕΤΕΝ. ἘΚ Τ. ἜΡΓ. ΑὐΤ. 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 ἐκ, Rev_16:11; Rev_16:21. Winer, p. 347.

[3714] Rev_15:1.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The story of the first Angel, who striketh the kingdom of the beast with two plagues abroad with darkness, within which biles and dolors most grievous, throughout his whole kingdom, that thereby he might wound the conscience of the wicked, and punish that most perverse obstinacy of the idolaters, whereof arose perturbation, and thence a furious indignation and desperate madness, raging against God and hurtful unto itself.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

angel--omitted by A, B, C, Vulgate, and Syriac. But Coptic and ANDREAS support it.

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

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

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. The seat of the beast] επι τον θρονον του θηριου Upon the throne of the wild beast. The regal family was smitten by the fourth vial; they did not repent: then the fifth angel pours out his vial on the throne of the wild beast, or antichristian idolatrous power.

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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.

(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 it—darkness, 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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] εσκοτωμενη. 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.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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” - τὸν θρόνον τοῦ θηρίου ton thronon tou thēriou - 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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

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

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

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

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And the fifth angel poured out his vial upon the seat of the beast. Omit "angel" as before (see on ver. 8). The throne of the beast. That throne which had been given to him by the dragon, (Rev_13:2) and which here typifies the centre and source of his power. While this throne may aptly refer to the Roman empire in St. John"s time, its position varies at different times; wherever the world power is worshipped, there the beast has his throne. And his kingdom was full of darkness; was darkened. Another allusion to the plagues of Egypt. The darkness is a type of the spiritual darkness which prevails among the subjects of the beast, and which they themselves frequently realize in the course of their career. The fear of the future sometimes arouses their misgivings, and then there is no light or hope in their hearts. And they gnawed their tongues for rain. The pain arising from the darkness of their minds; the misgivings as to their future (vide supra); or perhaps also on account of their sufferings under the former plagues, to which this is an addition.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The four first phials are closely connected together; the fifth concerns the throne of the beast, the sixth the Mahometans, the seventh chiefly the heathens. The four first phials and the four first trumpets go round the whole earth; the three last phials and the three last trumpets go lengthways over the earth in a straight line. The fifth poured out his phial upon the throne of the wild beast - It is not said, "on the beast and his throne." Perhaps the sea will then be vacant. And his kingdom was darkened - With a lasting, not a transient, darkness. However the beast as yet has his kingdom. Afterward the woman sits upon the beast. and then it is said, "The wild beast is not," chap. xvii, 3, 7, 8.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

angel

(See Scofield "Heb 1:4").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

10, 11. The fifth angel poured out his vial upon the throne of the beast. By the throne of the beast must be meant the seat of his power. There are few students of the Bible, whether Catholic or Protestant, who deny that Italy and Rome are the throne of the great world power of which the seven-headed beast is the symbol. Then, the scene of the calamities of the fifth vial will be Italy and Rome. That has been the seat of the beast for 1300 years. In the very seat of his power the beast shall receive a blow that will fill his kingdom with darkness, and those who worship him with anguish. Something shall occur that will cause great dismay and anguish to the Roman priesthood and devotees. Have any changes occurred in Italy and Rome which have caused them to gnaw their tongues in pain?

In the year 1848 the people of Rome arose in rebellion to the Papal authority and drove Pius IX. into exile. A few months later he was restored by a French army. Nor did he dare remain when restored, save under the protection of French bayonets. With a French garrison he continued to rule his circumscribed territory until 1870. In that year France was compelled to withdraw her soldiers to defend her soil from German invasion. That was the opportunity of Italy. The Papal army was scattered by the soldiers of Victor Emmanuel; the Pope shut himself in the Vatican, and Rome became the capital of new Italy. The temporal power of the Pope is gone forever. The Italian government has seized upon the overgrown possessions of the church. The lands it claimed have been confiscated, monasteries and convents have been closed, and universal religious toleration declared. Protestant churches and schools are founded in Rome itself, and statues have been erected under the shadow of the Vatican to martyrs whom the Papacy had slain. It is said they blasphemed the God of heaven because of their pains and their sores, and repented not. What better illustration of this than that the Pope has been declared infallible!

That the reader may see that there is beyond doubt something in the symbolism which points to such a fulfillment as has been suggested above I will quote an old work cited by Albert Barnes, written by Robert Flemming and published in 1701, nearly two hundred years ago. It is called the Apocalyptic Key, and contains the following on the fifth vial: “The fifth vial which is to be poured out on the seat of the beast, or the dominions which belong more immediately to, and depend upon, the Roman See; that I say this judgment will begin about a.d. 1794, and expire about a.d. 1848.” As a matter of fact Bonaparte invaded Italy in 1796, and in 1848 the Pope was driven from Rome. Since that date, though returned and protected by the French until 1870, his temporal power has been at an end.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

poured out his bowl

The word "bowl" refers to what is in it. See how you translated this in Revelation 16:2. AT: "poured out the wine from his bowl" or "poured out God's wrath from his bowl" (See: Metonymy)

the throne of the beast

This is where the beast reigns from. It may refer to the capital city of his kingdom. (See: Metonymy)

darkness covered its kingdom

Here "darkness" is spoken of as if it were something like a blanket. AT: "it became dark in all his kingdom" or "all of his kingdom became dark" (See: Metaphor)

They chewed ... They blasphemed

This refers to the people in the beast's kingdom.

translationWords

angel

throne

beast

darkness

kingdom

blasphemy

heaven

repent

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10, 11. THE FIFTH VIAL

10. τὸν θρόνον. The throne: the word is best taken quite literally, not in the vague sense of his capital, the “seat” of his empire.

ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη. Was his throne the light thereof (Isa 50:10-11), as God and the Lamb will be of the new Jerusalem, in whose light the nations will walk? Cf. on the whole plague Exo 10:21, ch. Rev 9:2.

ἐκ τοῦ πόνου. The darkness was of itself distressing, and deprived them of such distractions from pain as they had before. It is clear from the next verse that the seven last plagues are more terrible than even the woes, for of these we are told that each passes before the next comes, while each of the last plagues continues till the end.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.