Revelation 16:5

16:5-6 the angel who had authority over all water: Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch 66:1-2). This angel confirms these judgments as coming from God, who is both just and holy.

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

Rev 16:5. [178] Ὁ ὢ καὶ ὁ ἦν, which art and which wast) See on ch. Rev 11:17, and comp. D. Lang. Comm. Apoc. f. 188.—ὁ ὅσιος) Others put καὶ before ὁ, or for ὁ, or omit καὶ ὁ.[179] Sound exegesis often distinguishes the pearls of a genuine reading from the filth of various readings: and Wolf excellently compares with this the passage, ch. Rev 1:8, ΚΎΡΙΟς Ὁ ΘΕῸς, Ὁ ὪΝ ΚΑῚ Ὁ ἮΝ ΚΑῚ Ὁ ἘΡΧΌΜΕΝΟς, Ὁ ΠΑΝΤΟΚΡΆΤΩΡ. It will also be profitable to have brought forward another, ch. Rev 4:8: ἍΓΙΟς, ἍΓΙΟς, ἍΓΙΟς, ΚΎΡΙΟς Ὁ ΘΕῸς Ὁ ΠΑΝΤΟΚΡΆΤΩΡ, Ὁ ἮΝ ΚΑῚ Ὁ ὪΝ ΚΑῚ Ὁ ἘΡΧΌΜΕΝΟς. There is a very great resemblance between those two passages and this passage, which is thus: ΔΊΚΑΙΟς ΕἾ, Ὁ ὪΝ ΚΑῚ Ὁ ἮΝ, Ὁ ὍΣΙΟς. The subject there is, ΚΎΡΙΟς Ὁ ΘΕῸς Ὁ ὪΝ ΚΑῚ Ὁ ἮΝ ΚΑῚ Ὁ ἘΡΧΌΜΕΝΟς· here, in the vocative case, Ὁ ὪΝ ΚΑῚ Ὁ ἮΝ. The epithet belonging to the subject is there, Ὁ ΠΑΝΤΟΚΡΆΤΩΡ· here, in the same case, Ὁ ὍΣΙΟς· in both places without the particle ΚΑῚ. The predicate there, ch. Rev 4:8, is ἍΓΙΟς· here ΔΊΚΑΙΟς. For the sentence is not to be thus construed, ΔΊΚΑΙΟς ΚΑῚ ὍΣΙΟς since there are many intervening words in the text. At the commencement and at the close of the Apocalypse the Lord is called Ὁ ΠΑΝΤΟΚΡΆΤΩΡ, the Almighty; here, where judgments show themselves, He is called ὁ ὅσιος, the Holy. First of all He is praised on account of His Might, lest in the time of His patience He should appear to have no strength, whereas in the end He is about to display enough of Might; afterwards He is praised for His Grace, when retribution commences. Might and Grace are alike assigned to the Lord in Psa 62:11-12. The epithet ὅσιος answers to the Hebrew חסיד, and signifies gracious, in an active or a passive sense. God exhibits His own grace in all His works, and He receives gratitude [the attribution of grace] from all saints.

[178] τοῦ θηρίου, of the beast) Therefore the vial of the first angel will be the first mark [“character,” characterism] of the beast.—V. g.

[179] Engl. Vers, has “which art, and wast, and shalt be” (omitting ὅσιος, and substituting καὶ ὁ ἐσόμενος or ἐρχόμενος). ABC Vulg. support ὅσιος. h has et qui es pius. Rec. Text has καὶ ὁ ὅσιος.—E.

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

Rev 16:5 . ὅσιος and δίκαιος are used together of God in hieratic inscriptions of dedication throughout Asia Minor, possibly under Jewish influence. Δίκαιος , often a title of messiah (see on Rev 3:1 and Beer’s note on En. xxxviii. 2), is reserved here for God. Retribution is the outcome of God’s intense holiness or majesty ( cf. Rev 6:10 , Rev 15:4 ) asserting itself on behalf of his people (Rev 15:3 , Rev 19:2 , cf. Rev 3:7 ) and in self-vindication.

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

angel of the waters--that is, presiding over the waters.

O Lord--omitted by A, B, C, Vulgate, Syriac, Coptic, and ANDREAS.

and shalt be--A, B, C, Vulgate, and ANDREAS for this clause read, "(which art and wast) holy." The Lord is now no longer He that shall come, for He is come in vengeance and therefore the third of the three clauses found in Rev 1:4, Rev 1:8; Rev 4:8 is here and in Rev 11:17 omitted.

judged thus--literally, "these things." "Thou didst inflict this judgment."

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 5. The angel of the waters] The rabbins attribute angels, not only to the four elements so called, but to almost every thing besides. We have already seen the angel of the bottomless pit, Re 9:11, and the angel of the fire, Re 14:18. The angel of the earth is spoken of in Yalcut Rubeni, fol. 13, 2, and is called Admael. They have also an angel that presides over the grass; another that presides over the cattle which feed upon the grass.

They say that God employed the angel of the sea to swallow up the waters at the creation, that the dry land might appear. He disobeyed, and God slew him; the name of the angel of the sea is Rahab. See Baba bathra, fol. 74, 2. It is plain from several places that the writer of the Apocalypse keeps these notions distinctly in view.

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

(5) And I heard the angel of the waters . . .—That is, the angel who was set over the waters, or the angel who is, on the heavenly side, representative of the waters. (See Excursus A: On the Angels.) The angel acknowledges God’s righteousness. Thou art righteous . . . because Thou didst judge these things—i.e., because of the righteous law which these judgments manifested.

(5-7) But this state of things is declared to be a just retribution, and reasonably so; for the corruption arises because the true power of life has been rejected: it is the refusal of the good, the want of the life-giving element, which is the secret of all death, physical, moral, spiritual. “’Tis life we want when breath is scant.” The world-power and its worshippers have driven away goodness and faith, the elements of the higher life of man; they have slain the just and the righteous, who were the salt of the earth; they have rejected Christ, who is the life of men; how can they reap anything but decay and death? They slay the righteous; the death of righteousness leaves them nothing but the lifeless blood behind; they can no longer drink moral life from the good; there is but the legacy of death. “Blood of saints and prophets did they pour out; and blood didst Thou give them to drink.”

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

5. the angel of the waters] Here at least there is no question (see on Rev_7:1, Rev_14:18) that we have an elemental Angel; see Exc. I.

O Lord] Should be omitted.

which art, and wast, and shalt be] Read, which art and wast, the Holy One: the word for “holy” being the same as in Rev_15:4. As the phrase for “which art and wast” is ungrammatical (see on Rev_1:4), it is perhaps better to render “which is and which was.” For the omission of “which is to come,” cf. Rev_11:17. Its virtual insertion here in the A. V. seems to be an oversight in translation, not a mistaken reading.

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.

For they have shed the blood of saints and prophets,.... Which shows that rivers and fountains cannot be literally understood, but men are designed, wicked and bloody men; and it is notorious to all, how much of the blood of the saints, of the preachers of the Gospel, of the prophets and witnesses, have been shed in Italy, Savoy, and other places near Rome, as well as in Rome itself; see Rev 17:6.

And thou hast given them blood to drink; sent the sword among them, making great slaughter and devastation; see Isa 49:26

for they are worthy; or deserving, to have their blood shed by the law of retaliation.

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

5 And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.

Ver. 5. The angel of the waters] The same that poured forth his vial upon the waters, Rev 16:4.

Thou art righteous] God’s judgments are sometimes secret, always just, and so to be acknowledged. We shall one day see the reason of all, and say as Jehu did, 2Ki 9:36.

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 I heard the angel of the waters say - The angel who presides over the element of water; in allusion to the common opinion among the Hebrews that the angels presided over elements, and that each element was committed to the jurisdiction of a particular angel. Compare the notes on Rev 7:1.

Thou art righteous, O Lord - In view of the judgments that reddened these streams and fountains with the blood of people, the angel ascribes righteousness to God. These judgments seemed terrible - the numbers slain were so vast - the bloody stream indicated so great slaughter, and such severity of the divine judgment; yet the angel sees in all this only the act of a righteous God bringing just retribution on the guilty.

Which art, and wast, and shalt be - That is, who art eternal - existing now; who hast existed in all past time; and who will exist ever onward. See the notes on Rev 1:8. The reason why this attribute of God is here referred to, seems to be that the mind of the angel adverts to it in the changes and desolations that were occurring around him. In such overturnings among people - such revolutions of kingdoms - such desolations of war - the mind naturally turns to one who is unchanging; to one whose throne is from everlasting to everlasting.

Because thou hast judged thus - Hast suffered these wars to occur that have changed rivers and fountains to blood.

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

This and the two following verses do but express the honour and glory that shall be given unto God, when he shall have accomplished his great work in destroying those who feed, and uphold, and maintain the beast, partly by those instruments he shall use in that work, expressed here by

the angel of the waters, partly from others.

Thou art righteous. O Lord, which art, and wast, and shalt be, because thou hast judged thus; acknowledging the Lord’s justice and righteousness in such destruction.

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

5. The angel of the waters—Note on Rev_14:18. The water-angel might have complained at this sanguinary invasion of his domain, but he humbly acknowledges the divine justice. Note Rev_18:6. Not for his own sin, nor for the guilt of the waters, is this terrible transformation; but for the guilt of man, the idolatry of Babylon.

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

And I heard the angel of the waters say. The angels, throughout this book, are represented as having individual offices to fulfil. Here we have a reference to the angel whose duty it is to control the rivers, just as, in Rev_14:18, another angel is represented as having authority over fire. This verse and the following one are anticipations of Rev_19:2, which is a commentary on Revelation 18., which latter is an elaboration of the judgments here described. Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus; righteous art thou, which art and which wast, thou Holy One, because thou didst thus judge (Revised Version). There is scarcely any authority for inserting "O Lord," or "and shalt be". (cf. Rev_11:17) The angel, as having authority over the waters, and, as it were, a commission to see that they do their duty for men, acknowledges the justice of the sentence which makes them into an instrument for, and type of, man"s destruction. Though there is no authority for inserting "and shalt be," the idea is, no doubt, to express the eternal nature of God. The same expression occurs in Rev_15:3 (Revised Version) in almost exactly parallel connection; so also in Rev_11:17, Rev_11:18. Thou hast judged thus refers to the judgment of the third vial, possibly to all the first three, Note the marginal reading of the Revised Version (supported by Alford), which disconnects this verse from the succeeding one.

HOMILIES BY R. GREEN Vers. 5-7. The Divine righteous judgments.

The spiritual aspects of these judgments must be especially kept in view. For under the veil of outward things the invisible and spiritual things are represented. The entire symbolism of these verses, and, indeed, of the whole section, plainly shows

I THAT JUDGMENT PROCEEDS FROM GOD. They are the judgments of the "Lord God, the Almighty." "Righteous art thou, which art and which wast, thou Holy One, because thou didst thus judge.

II THAT THE JUDGMENTS ASSUME THE FORM OF WRATHFUL INDIGNATION. "In them is finished the wrath of God." "Seven golden bowls full of the wrath of God, who liveth forever and ever." The terribleness of that "wrath" must be gathered from the character of the symbols of its expression. The nature of that "wrath" must be ascertained from the teachings on the nature of him whose "wrath" it is.

III THAT THE JUDGMENTS ARE CHARACTERIZED BY GREAT SUFFERINGS ON THE PART OF THEM ON WHOM THEY ARE INFLICTED. Here, doubtless, the spiritual is represented by the visible and material.

IV THAT THESE JUDGMENTS ARE JUSTLY AND RIGHTEOUSLY INFLICTED, "Righteous art thou, which art and which wast, thou Holy One, because thou didst thus judge;" "Righteous and true are thy ways, thou King of the ages; Yea, O Lord God, the Almighty, true and righteous are thy judgments." From these direful words we must exclaim truly, "It is a fearful thing to fall into the hands of the living God," when he ariseth to judgment. How definite is the call to men:

1. To guard against that devotion to evil which is "worshipping the beast and his image.

2. To the faithful to await with awe the final judgments of God upon the enemies of the truth, when he will "separate the just from the unjust," when "the tares shall be cast into the fire"! R.G.

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

The Gracious one - So he is styled when his judgments are abroad, and that with a peculiar propriety. In the beginning of the book he is termed "The Almighty." In the time of his patience, he is praised for his power, which otherwise might then be less regarded. In the time of his taking vengeance, for his mercy. Of his power there could then be no doubt.

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

These verses seem to be a key to let us into the right understanding of the verses immediately foregoing; and clearly show, that as the idolatrous enemies of the church did shed the blood of saints and martyrs, so should theirs be shed: which is called their having blood to drink.

Here note, 1. The approbation which the angel gives of the equity and righteousness of God’s judgments upon these bloody persecutors. Righteous art thou, O Lord, for thou hast given them blood to drink. Where the retribution which God makes of blood for blood, shows the righteousness of God in his judgments inflicted; and also declares that Almighty God doth sometimes so suit his judgments to the sin committed, that persons may read their sin in their punishment. As these persecutors thirsted after blood, so here they get blood to drink.

Note, 2. How the angel in the fifth verse, and the other in the seventh verse, do both rejoice in the execution of God’s judgments, and in the terrible revenge of the blood of saints. For thus they sing, Righteous art thou, O Lord, and just are thy judgments.

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

5. ἀγγέλου. Primas[532] angelos or angelorum.

[532] Primasius, edited by Haussleiter.

ὁ ὅσιος. So Tisch[533] [W. H[534]] and Weiss with אP; Lach[535] and Treg[536] omit ὁ with AB2C; cop[537] æth[538] omit both words. Text. Rec[539] reads with 1 and Primas[540] καὶ ὁ ὅσιος.

[533] Tischendorf: eighth edition; where the text aud notes differ the latter are cited.

[534] H. Westcott aud Hort.

[535] Lachmann’s larger edition.

[536] Tregelles.

[537] Coptic.

[538] Aethiopic Version.

[539] Rec. Textus Receptus as printed by Scrivener.

[540] Primasius, edited by Haussleiter.

5. τοῦ ἀγγέλου τῶν ὑδάτων. Here at least there is no question (see on Rev 7:1, Rev 14:18) that we have an elemental Angel; see Exc. I.

ὁ ὤν καὶ ὁ ἦν. Without ὁ ἐρχόμενος, as in Rev 11:17. A. V[571] “Which art and wast and shalt be,” a noteworthy translator’s error.

[571] Authorised Version.

ὁ ὄσιος, see on Rev 15:4. If the article be inserted we have two Divine Names, the Eternal, the Holy; if it be omitted we have an interesting parallelism:

Righteous art Thou the Eternal,

Holy for this Thy judgement.

Perhaps the latter gives the preferable sense: it is certainly supported by the best MSS., though we have none good enough to decide whether a letter has been left out or doubled by mistake.

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.

The angel of the waters. Set over the waters as other angels over the winds (ch. 7 1) and over the fire (ch. 14 18).

O Lord. Omit.

And shalt be. Following the reading oJ ejsomenov. Read oJ osiov Thou Holy One.

Thou didst thus judge [παυτα εκρινας] . Lit., Thou didst judge these things.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.