Revelation 16:7

And I heard another - Evidently another angel, though this is not specified.

Out of the altar - Either the angel of the altar - that is, who presided over the altar (Prof. Stuart), or an angel whose voice seemed to come from the altar. The sense is essentially the same. The writer seemed to hear a voice coming from the altar responding to what had just been said in regard to the judgment of God, or to his righteousness in bringing the judgment upon people, Rev 16:5. This was evidently the voice of someone who was interested in what was occurring, or to whom these things particularly pertained; that is, one who was particularly connected with the martyrs referred to, whose blood was now, as it were, to be avenged. We are naturally reminded by this of the martyr-scene in Rev 6:9-11, in the opening of the fifth seal, though it cannot be supposed that the same events are referred to. There “the souls of those that had been slain for the word of God” are represented as being “under the altar,” and as crying to God to “avenge their blood on them who dwelt on the earth.” Here a voice is heard with reference to martyrs, as of one interested in them, ascribing praise to God for having brought a righteous judgment on those who had shed the blood of the saints. They are both, for similar reasons, connected with the “altar,” and the voice is heard proceeding from the same source. In regard to the meaning of the word “altar” here, and the reason why the martyrs are represented in connection with it, see the notes on Rev 6:9.

True and righteous are thy judgments - Responding to what is said in Rev 16:5. That is, God is “true” or faithful to his promises made to his people, and “righteous” in the judgments which he has now inflicted. These judgments had come upon those who had shed the blood of the martyrs, and they were just.

In regard to the application of this there are several things to be said. The following points are clear:

That this judgment would “succeed” the first-mentioned, and apparently at a period not remote. It would occur in a region where there had been much persecution. It would be in a country of streams, and rivers, and fountains. It would be a just retribution for the bloody persecutions which had occurred there.

The question now is, where we shall find the fulfillment of this, assuming that the explanation of the pouring out of the first vial is correct. And here, I think, there can be no mistake in applying it to the events bearing on the papacy, and the papal powers, which followed the French revolution. The next material event, after that revolution, was the invasion of Italy, where Napoleon began his career of victories, and where he first acquired his fame. At this stage of my examination of this passage, I looked into Alison’s History of Europe to see what events, in fact, followed the scenes of confusion, crime, blood, atheism, and pollution in the French revolution, and I found that the next chapters in these eventful scenes, were such as would be well represented by the vial poured upon the rivers and fountains, and by their being turned into blood.

The detail would be too long for my limits, and I can state merely a summary of a few of the chapters in that history. Chapter xix contains the “History of the French Republic from the fall of Robespierre to the establishment of the Directory” - comprising properly the closing scenes of “the Reign of Terror.” Chapter xx contains an account of the campaign in Italy in 1796, embracing, as stated in the summing up of contents in this chapter, the “Battles of Montenotte, Millesimo, Dego; the passage of the bridge of Lodi, and fall of Milan; the siege of Mantua, and the battle of Castiglione; the battles of Caldero and Arcola; and the battles of Rivoli and Mantua.” This is followed (chapter xxiii) with an account of the campaign of 1797, which closed with the fall of Venice; and this is followed (chapter xxvi.) with an account of the invasion of Switzerland, etc. It is unnecessary to dwell on the details of the wars which followed the French revolution on the Rhine, the Po, and the Alpine streams of Piedmont and Lombardy. The slightest acquaintance with that history will show the propriety of the following remarks:

(a) These wars occurred in regions under the influence of the papacy, for these were all papal states and territories.

(b) These scenes followed closely on the French revolution, and grew out of it as a natural consequence, and would be properly represented as a second “vial” poured out immediately after the first.

(c) The country is such as here supposed - “of rivers and fountains” - for, being mostly a mountainous region, it abounds with springs, and fountains, and streams. Indeed, on the supposition that this is the land referred to, a more appropriate description could not have been given of it than is found in this passage. One has only to look upon a map of Northern Italy to see that there is no other portion of the world which would more naturally be suggested when speaking of a country abounding in “rivers and fountains of water.” The admirable map of this region prefixed to the volume, for which I am indebted to the work of Dr. Alexander Keith, on the Signs of the Times, will clearly illustrate this passage, and the corresponding passage in chapter viii., x., xi.,. Let anyone look at the Po and its tributaries on the map, and then read with attention the twentieth chapter of Alison’s History of Europe (vol. i. pp. 391-424), and he will be struck with the appropriateness of the description, on the supposition that this portion of the book of Revelation was designed to refer to these scenes; for he cannot but see that the battles there described were fought in a country in every way corresponding with the statement here.

(d) This country corresponds with the description here given in another respect. In Rev 16:5-6 there is a tribute of praise rendered to God, in view of these judgments, because he was righteous in bringing them upon a land where the blood of saints and prophets had been shed - a land of martyrs. Now this is applicable to the circumstances supposed, not only in the sense that Italy in general had been the land where the blood of martyrs had been shed - the land of Roman persecution, alike under paganism and the papacy - but true in a more definite sense, from the fact that this was the very region where the persecutions against the Waldenses and the Albigenses had been carried on - the valleys of Piedmont. In the times of papal persecution these valleys had been made to flow with the blood of the saints; and it seemed, at least, to be a righteous retribution that these desolations of war, these conflagrations, and these scenes of carnage, should occur in that very land, and that the very fountains and streams which had before been turned into blood, by the slaughter of the friends of the Saviour, should now be reddened with the blood of men slain in battle. This is, perhaps, what John saw in vision: a land where persecution had raged, and the blood of the holy had flowed freely, and then the same land brought under the awful judgments of God, and the fountains and streams reddened with the blood of the slain. There was a propriety, therefore, that a voice should be heard ascribing righteousness to God for avenging the blood of the saints Rev 16:5-6, and that another voice should be heard from the “altar” of the martyrs Rev 16:7 responding and saying, “Even so, Lord God Almighty, true and righteous are thy judgments.”

(e) It may be added, to show the propriety of this, that this was one of the series of events which will be found in the end to have contributed to the overthrow of the papal power; for a blow was struck, in the French invasion of Italy, from which Rome has never recovered, and sentiments were diffused as the result in favor of liberty which it has been difficult ever since to suppress, and which are destined yet to burst out in favor of freedom, and to be one of the means of the final destruction of the power. Compare Alison’s History of Europe, vol. 1, p. 403.

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

16:7 I heard a voice from the altar: The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.

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

Rev 16:7. Ἤκουσα τοῦ θυσιαστηρίου λέγοντος, I heard the altar saying) John heard the altar, where the cry arises and vengeance descends, or those who served at it, here not seen by John, so that the altar itself appeared to speak. Compare the phraseology, ch. Rev 1:12, Rev 9:13, Rev 11:1. Such is the expression, χρόνος ἐστὶν ὁ λαλῶν, Job 32:7.

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

A confirmation of the praise before going, out of the sanctuary of God, whether immediately by Christ, or by some of his Angels, for Christ also is called another Angel, Rev. 3:8; 7:2; 12:1.

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

another out of--omitted in A, C, Syriac, and Coptic. Translate then, "I heard the altar [personified] saying." On it the prayers of saints are presented before God: beneath it are the souls of the martyrs crying for vengeance on the foes of God.

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

(7) And I heard . . .—Translate, And I heard (not “another out of the altar,” but) the altar saying, Even so, Lord God the Almighty, true and righteous are Thy judgments. The altar beneath which the souls of the martyrs cried, and on which the prayers of saints were offered, is represented as confirming the testimony to the just dealings of God.

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

7. another out of] Should be omitted: St John “heard the Altar” itself “say” what follows. Why the unusual image should be used of the Altar speaking, instead of a voice only coming from it (cf. Rev_9:13), we cannot say: but perhaps Rev_6:9 sqq. suggests why the Altar utters its Amen to God’s vengeance on the persecutors.

Even so] Yea, as in Rev_1:7, &c.

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.

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 Rev 16:2.

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

7 And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.

Ver. 7. And I heard another] That in the mouth of two witnesses this truth might be established. Let God be justified, and every mouth stopped.

Out of the altar] Under which lie the souls of those that were slain for the testimony of Jesus, Rev 6:9. {See Trapp on "Rev 16:6"}

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.

Others also, either members of the church triumphant or militant, or both, shall in that day give glory to God, as a God of power, able to do such things; of righteousness, thus giving these bloody men their due; and of truth, thus fulfilling both his promises to his people and his threatenings against his enemies. But it is easier to determine who shall thus rejoice, than the time when this joy shall be. This certainly is God’s work, but in fieri, now doing, but not yet done.

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

7. To the angel of the waters now there comes a response from the altar. Really, the words another out of are not in the Greek; and Alford truly says, that the “simplest understanding is,” that it is the altar itself that speaks and is heard. The altar is cognizant of blood. The “souls” of the martyrs who were as sacrificed victims are under the altar.

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

And! heard another out of the altar say. Omit "another out of." The altar is connected

(1) with the martyred saints; (Rev_6:9, 10 8:3)

(2) with the judgments that fall on the earth in vengeance for the blood of the saints; (Rev_8:5 Rev_9:13 Rev_14:18) hence the appropriateness of this voice from the altar, which acquiesces in the judgments inflicted. The altar is here personified, and speaks concurring in the justice of those judgments sent on account of the saints who are represented by it. Some writers, however, understand "the angel of the altar," which is similar to the reading of the Authorized Version. Even so, Lord God Almighty, true and righteous are thy judgments; Yea, O Lord God, the Almighty (Revised Version). Reaffirming what has been declared by the angel of the waters (ver. 5), and expressing concurrence therein. (On "true" (alhyinai), see on Rev_3:17) Compare the expression in ver. 5. There God is declared righteous because he has thus judged; here the judgments are righteous because they. are his. Both phrases are equally true, giving the same truth from different standpoints. The same verdict is endorsed by the heavenly multitude in Rev_19:2, when they celebrate the downfall of Babylon; another proof of the identity of the world which is here the object of the vial judgments and the Babylon, which is afterwards described, and whose doom is pronounced.

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

Yea - Answering the angel of the waters, and affirming of God's judgments in general, what he had said of one particular judgment.

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

7. τοῦ θυσι. B2 1 read ἐκ τοῦ θ., 36 φωνὴν ἐκ τοῦ θ. Primas[551] has aliam vocem dicentem, am[552] alterum dicens, a mistake for (?) altare dicens. Vg[553] has alterum ab altari dicentem which explains Text. Rec[554] ἄλλου έκ τοῦ θυ.

[551] Primasius, edited by Haussleiter.

[552] Codex Amiatinus 6th century in Laurentian Library at Florence.

[553] Vulgate.

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

7. τοῦ θυσιαστηρίου. There is no angel (Rev 15:8) to speak from the altar, as perhaps in Rev 9:13 (cf. Rev 14:18): the altar itself can bear witness (Rev 6:9) to the righteous blood shed upon earth, and so say Amen to God’s vengeance against the persecutors.

Ναί. Rev 1:7, Rev 14:13.

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.

Another out of the altar. Omit another out of, and read, as Rev., I heard the altar. The altar personified. Compare ch. 6 9, where the souls of the martyrs are seen under the altar and cry how long.

Almighty. Add the article : the Almighty.

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